NOV  26  1909      ■■ 


BR  128  . 

B8  E4  V 

2 

Edmunds , 

Albert 

J. 

1857- 

1941. 

Buddhist 

and  Christian 

rf/-^c•r^<:i  1  c? 

1 

V,  2 


'■     NOV  26  1909 


38utitii)t£jt  anl»  Ci)rtfittan  (Gospels 


NOW  FIRST  COMPARED  FROM  THE 
ORIGINALS:  BEING  "GOSPEL 
PARALLELS  FROM  PALI  TEXTS," 
REPRINTED     WITH     ADDITIONS 


ALBERT  J.  EDMUNDS,  MA. 


Fourth   Editio7i:    being  the    Tokyo   edition 
revised  and  enlarged 


EDITED  WITH  ENGLISH  NOTES  ON 
CHINESE  VERSIONS  DATING  FROM 
THE  EARLY  CHRISTIAN  CENTURIES 


BY 


V 


MASAHARU    ANESAKI 

Professor  of  Religious  Science  in  the  Imperial  University  of  Tokyo 


IN    TWO    VOLUMES 
VOL.   II 


PHILADELPHIA 

INNES  dr'  SONS,   1311    Sansom  Street 
1909 

LONDON:   Luzac  &  Co.,  46,  Great  Russell  Street 

PARIS:   Paul  Geuthner,  68,  Rue  Mazarine 

LEIPZIG:   Otto  Harrassowitz,  14,  Querstrasse 


"IN  THOSE  AGES  IT  WOULD  HAVE  BEEN 
USELESS  TO  ATTEMPT  A  SCIENTIFIC  BASIS 
FOR  SUCH  TEACHING.  WHAT  COULD  BEST 
BE  DONE  WAS  TO  ENFORCE  SOME  FEW 
GREAT  TRUTHS— AS  THE  SOUL'S  LONG  UP- 
WARD PROGRESS,  OR  THE  FATHERHOOD 
OF  GOD— IN  SUCH  REVELATIONS  AS  EAST 
AND  WEST  COULD  UNDERSTAND.  GRAD- 
UALLY SCIENCE  AROSE,  UNITING  THE  BE- 
LIEFS OF  ALL  PEOPLES  IN  ONE  SCHEME  OF 
ORGANIZED  TRUTH,  AND  SUGGESTING— 
AS  HAS  BEEN  SAID— THAT  RELIGION  MUST 
BE  THE  SPIRIT'S  SUBJECTIVE  REACTION  TO 
ALL  THE  TRUTHS  WE  KNOW." 

MYERS  :  Human 
Personality  and  its  Survival 
of  bodily  Death,  Chapter  IX. 


Copyright,  1909,  by  Albert  J.  Edmunds. 


preface:  to  vol.  2 

To  the  account  given  by  Anesaki  of  his  first 
knowledge  of  me  (Vol.  i,  p.  47)  I  should  like  to 
add  a  few  facts.  It  was  while  making  my  Buddhist 
Bibliography^  based  upon  the  libraries  of  Philadel- 
phia (London,  1903)  that  I  first  discovered  some 
valuable  articles  in  the  Journal  of  the  Royal  Asiatic 
Society  by  a  certain  Dr.  Anesaki.  They  were  about 
the  relationship  between  the  Chinese -Sanskrit 
Agamas  and  the  Pali  Nikayos.  I  had  written 
something  myself  about  this,  in  the  San  Francisco 
Light  of  Dharma^  and  had  urged  the  Japanese  to 
make  this  very  investigation,  little  knowing  that 
Anesaki  had  already  begun  it.  His  articles  were 
duly  registered  in  my  Bibliography,  but  I  did  not 
read  them  until  after  this  was  printed.  Then  I 
realized  that  I  had  done  him  an  injustice  by  calling 
pointed  attention  to  my  own  poor  attempts  and 
merely  giving  the  titles  of  his  profoundly  learned 
researches.  From  my  friend  Teitaro  Suzuki,  then 
of  LaSalle,  Illinois,  I  obtained  Anesaki's  full  name 
and  address,  and  wrote  to  him  apologizing  for  my 
conduct  and  explaining  that  when  cataloging  his 
articles  I  had  not  realized  their  depth.  This  began 
a  correspondence  between  us,  and  when  I  emptied 
my  treasury  to  print  the  truncated  second  edition 
of  the  present  work,  in  1904,  I  very  naturally  sent 
him  a  copy.  He  immediately  offered  to  publish 
and  edit  the  whole,  if  I  could  not  find  an  American 
publisher,  and  our  joint  edition  was  the  result. 

Philadelphia:  A.  J.  E. 

February,  1909. 


CHRONOLOGY 

I.  HINAYANA,  or  Historical  Buddhism. 

(Non-idolatrous.) 

The  Scriptures  of  primitive  Buddhism  (together  with  those  of  other  religions) 

are  printed  in  this  book  in  heavy  type. 

B.  C. 

Circa  557-477-   Life  of  Gotamo  the  Buddha. 

"  477.  First  Council  of  the  Order  :  official  recitation  of  the  oldest  Doc- 
trine and  Discipline.  Parallel  formation  of  a  non-official  in- 
dependent Canon. 

*♦  250.  Age  of  Asoko,  the  Hindu  Charlemagne  and  Buddhist  Constantine. 
Religious  Toleration  proclaimed.  Rock-written  Edicts,  still 
extant,  contain  a  selection  of  titles  of  favorite  Buddhist  texts. 
Beginning  of  stone  temples,  but  without  images  of  Buddha. 

"  150.  Agnimitra,  patron  of  Buddhism.  Development  of  sectarian  inter- 
pretations {Abhidharma. ) 

"       40.  The  Canon  committed  to  writing  in  Ceylon. 
(Probable  prior  committal  in  India.) 

II.  MAHAYANA  or  Mythical  Buddhism. 

(Idolatrous.) 
Passages  from  the  Canon  of  this  neo-Buddhism  will  be  found  in  the  Appendix. 

A.  D.  Rise  of  Christianity. 

Circa    25.  Strabo  sees  120  ships  in  trade  to  India. 

64.  Paul  before  Nero ;   Buddhism  officially  entering  China.     Fire  at 

Rome  makes  a  gap  in  early  Christian  literature. 
70.   Destruction  of  Jerusalem  widens  the  gap. 
98-117.  Reign  of  Trajan.     Date  (according  to  Eusebius)   of  the  official 
redaction  of  the  Gospels. 
Circa  1 25?  Hinayana  Buddhist  Canon  officially  explained  by  order  of  King 
Kanishka.     Papias  mentions  the  Gospels  of  Mark  and  Matthew. 
149.  Justin  Martyr  bears  witness  to  the  existence  of  Gospels  (Canonical 
and  apocryphal),    and   An-Shi-Kau   renounces   the   throne  of 
Parthia   and   goes   to   China   to   translate  Buddhist   texts  into 
Chinese. 
399-415.   Fa  Hian  (or  Hien),  the  first  great  Chinese  pilgrim,  travels  thru 
Buddhist  countries,  studies  in   India   and  Ceylon,  and  carries 
texts  back  to  China.     During  the  fifth  century  the  Ceylon  com- 
mentaries fix  the  text  of  the  Canon  of  the  Elders  in  Pali,  and 
those  of  Jerome  the  text  of  the  Christian  Vulgate. 
SiEC.VI.  The  Buddhist-Christian  romance  of  Barlaam  and  Joasaph  circu- 
lates in  Hither  Asia. 
«'    VII.  The  Koran  mixes  the  legends  of  Christ  and  Buddha. 

Chinese  pilgrims  Yuan  Chwang  and  I-Tsing. 
"    VIII.  The  Emperor  of  China  forbids  Christianity  and  Buddhism  to  be 

mixt. 
"    VIII-XVI.   Mohammedan  invasions  of  India  ;   destruction  of  the  Bud- 
dhist  Scriptures.       Recensions   of  certain    sects   preserved    in 
Ceylon,  China  and  Tibet. 
972.  First  printed  edition  of  Buddhist  Scriptures  (Chinese  versions). 
"    XIII.   Buddha,  under  the  title  of  St.  Josaphat,  appears  in  the   Golden 
Legend  as  a  saint  of  the  Roman  Church. 
1455.  First  printed  edition  of  Christian  Scriptures  (Latin  Vulgate). 


22'    CONVERSION    OF    A    LEPER 


33.     CONVERSION  OF  A  LEPER ; 
DISCIPLES  ASK  WHY  HE  BECAME  SO. 


Matthew  XI.  5. 

The  blind  receive  their  sight,  and  the  lame 
walk,  the  lepers  are  cleansed,  and  the  deaf 
hear,  and  the  dead  are  raised  up,  and  the  poor 
have  good  tidings  preacht  to  them. 


John  IX.  1-3. 
And  as  he  past  by,  he  saw  a  man  blind 
from  his  birth.  And  his  disciples  askt  him, 
saying.  Rabbi,  who  did  sin,  this  man,  or  his 
parents,  that  he  should  be  born  blind  ?  Jesus 
answered.  Neither  did  this  man  sin,  nor  his 
parents  :  but  that  the  works  of  God  should  be 
made  manifest  in  him. 


As  in  the  case  of  the  first  Nativity  legend, 
the  following  passage  is  not  set  forth  as  an  exact 
parallel,  but  rather  as  breathing  the  spirit  of  Gospel 
scenes  :  preaching  in  the  open  air  and  consoling 
the  poor  and  despised. 


SACRED    TEXTS 


Enunciations(i)  V.  3. 

Thus  have  i  heard.  At  one  time  the 
Lord  was  staying  at  Rajagaha,  in  the  Bambu- 
grove,  beside  the  Squirrels'  feeding-ground. 
Now  at  that  time  there  was  a  leper  at  Rajagaha 
named  Suppabuddho,  who  was  a  poor, 
wretched  and  woe-begone  man.  At  that  time 
the  Lord,  surrounded  by  a  great  company,  sat 
and  preacht  the  Doctrine.  And  Suppabuddho 
the  leper  saw  from  afar  the  great  crowd  assem- 
bled, and  when  he  saw  it  he  thought :  "Doubt- 
less there  is  something  being  distributed  here 
to  be  eaten.  What  if  I  approach  the  crowd  ? 
Perhaps  I  shall  get  at  least  something  of  what 
is  to  be  eaten  here."  And  Suppabuddho  the 
leper  forthwith  approacht  the  crowd.  But  he 
saw  that  the  Lord,  surrounded  by  a  great  com- 
pany, sat  and  preacht  the  Doctrine,  and  when 
he  saw  it  he  thought :  "Nothing  is  being  dis- 
tributed here  to  be  eaten.  This  Gotamo  the 
philosopher  is  preaching  his  doctrine  to  the 
company.  What  if  I  listen  to  the  Doctrine  ?" 
So  thinking,  he  sat  on  one  side  and  said:  "I 
too  will  hear  the  Doctrine." 

Then  the  Lord,  surveying  with  his  mind 
the  entire  company,  reflected  :  "There  is  some 
one  now  here  who  is  capable  of  discerning  the 
Doctrine."     And  forthwith  the  Lord  saw  Sup- 

(i)  For  this  rendering  and  its  reason,  see  my  remarks  in 
the  New  Church  Messenger  :   May  i,  1901. 

6 


33-    CONVERSION    OF    A    LEPER 


pabuddho  the  leper  sitting  with  the  company, 
and  when  he  saw  him,  he  thought :  "This  man 
here  is  capable  of  discerning  the  Doctrine." 

He  delivered  a  categorical  discourse  appli- 
cable to  Suppabuddo  the  leper:  viz.,  a  discourse 
on  giving,  on  conduct,  and  on  Paradise,  and  he 
made  clear  the  evil  consequence  of  lusts  and 
the  advantage  of  departing  from  depravity  and 
sin.  When  the  Lord  discerned  that  the  mind 
of  Suppabuddho  the  leper  was  softened,  un- 
biast,  exalted,  and  purified,  then  he  made  clear 
that  which  is  the  (2)  supreme  sermon  of  the 
Buddhas:  viz..  Pain,  [its]  Origin,  [its]  Cessa- 
tion, and  the  Path.  Even  as  a  pure  and  utterly 
speckless  robe  receives  the  dye,  so  in  Suppa- 
buddho the  leper,  in  the  very  place  where  he 
sat,  there  arose  the  stainless  and  spotless  eye 
of  the  Doctrine  :  Whatever  has  an  origin  must 
needs  have  a  cessation.  And  forthwith  Sup- 
pabuddho the  leper,  having  seen  the  Doctrine, 
having  reacht  it,  understood  it,  and  dived  into 
it,  having  past  beyond  doubt  and  cavil  and 
gained  full  knowledge,  dependent  upon  no  one 
else  for  the  religion  of  the  Master,  rose  from 
his  seat,  approacht  the  Lord,  and  saluting  him 
sat  on  one  side ;  then,  so  sitting,  he  said  to  the 

(2)  Sdnnikkar^sika  dhammadesana.  The  adjective  is  im- 
portant, being  connected  with  Asoko's  word  samukka^sa,  in  his 
list  of  sacred  selections.  I  have  shown  in  the  supplement  to  my 
Buddhist  Bibliography  (San  Francisco,  1904)  that  Asoko's  First 
Selection  was  probably  the  First  Sermon,  &c. 


SACRED    TEXTS 


Lord :  "It  is  excellent,  Lord,  it  is  excellent. 
As  one  raises  what  has  been  thrown  down,  or 
reveals  what  has  been  hidden,  or  tells  the  way 
to  him  who  has  wandered,  or  holds  out  a  lamp 
in  the  darkness  that  those  who  have  eyes  may 
see  the  objects,  even  so  has  the  Doctrine  been 
made  clear  in  manifold  exposition  {panydyo)  (3) 
by  the  Lord.  And  I,  even  I,  Lord,  take  refuge 
in  the  Lord,  the  Doctrine  and  the  Order.  May 
the  Lord  receive  me  as  a  disciple  who  have 
taken  refuge  from  this  day  forth  so  long  as 
life  endures  !"  And  forthwith  Suppabuddho 
the  leper,  being  instructed,  incited,  excited, 
delighted  with  the  doctrinal  discourse  of  the 
Lord,  was  pleased  and  rejoiced  at  the  speech 
of  the  Lord,  and,  rising  from  his  seat,  saluted 
the  Lord  and,  keeping  him  on  his  right  hand, 
departed.  And  forthwith  a  cow,  even  a  young 
calf(4)  attackt  Suppabuddho  the  leper  and  de- 

(3)  Another  important  word.  The  most  fundamental 
maxim  of  Gotamo's  is  called  sl  pariyayo  oi  the  Doctrine  (S.  B.  E. 
XIII,  p.  146);  and  Asoko  uses  this  very  term  to  designate  a  por- 
tion of  sacred  lore.  The  same  term  is  self-applied  to  the  Gospel 
Lotus  in  the  Sanskrit  collection.  Moreover,  at  the  Council  of 
Vesali  the  parties  contended  about  what  had  been  spoken  with 
and  without  pariyayo.  We  know  from  Majjhima  No.  i8  that 
Gotamo  said  some  things  concisely,  which  monks  afterwards 
expanded. 

(4)  I  am  not  sure  of  this  translation.  According  to  Pali 
usage,  the  term  "young  calf  may  be  used  adjectivally,  and 
mean  that  the  cow  was  attended  by  or  defending  its  calf,  or  even 
pregnant  therewith. 

8 


^;^.    CONVERSION    OF    A    LEPER 


prived  him  of  life.  And  forthwith  a  number  of 
monks  approacht  the  Lord,  saluted  him  and 
sat  on  one  side,  and  so  sitting  those  monks 
said  to  the  Lord :  "Lord,  the  leper  named  Sup- 
pabuddho,  who  was  instructed,  incited,  excited, 
delighted  with  the  doctrinal  discourse  of  the 
Lord,  has  died.  What  is  his  future  state  and 
supernal  destiny?" — "Suppabuddhothe  leper,0 
monks,  is  learned,  and  has  entered  upon  the 
Doctrine's  lesser  doctrine ;  he  did  not  take 
offense  at  me,  to  whom  the  Doctrine  relates- 
Suppabuddho  the  leper,  O  monks,  by  the  de- 
struction of  three  Fetters,  is  an  Initiate, (5)  not 
liable  to  be  overthrown,  stedfast,  and  having 
for  his  destiny  complete  Enlightenment." 

When  this  had  been  spoken,  a  certain 
monk  said  to  the  Lord  :  "Lord,  what  now  is 
the  cause  and  the  ground  of  Suppabuddho 
being  a  leper  and  a  poor  man,  a  wretched  and 
woe-begone  man  ?" 

"In  a  former  existence,  O  monks,  Suppa- 
buddho the  leper  was  the  son  of  the  treasurer 
in  this  very  Rajagaha.  He  was  going  out  of 
the  palace  garden,  and  saw  Tagarasikhi,  a 
secretly  Enlightened  One, (6)  going  for  alms 
around  the  city,  and  when  he  saw  him  he 
thought :  "Who  is  this  leper  who  is  traveling 
about  ?"     And  he  spat  insultingly,  and  went  on 

(5)  See  Rhys  Davids,  Manual  of  Buddhism,  p.  109. 

(6)  Paccekabuddho,  a  Buddha  who  does  not  proclaim  his 
knowledge. 


SACRED    TEXTS 


his  way.  By  the  result  of  that  deed  he  was 
tormented(7)  for  many  years,  for  hundreds,  for 
thousands  and  hundreds  of  thousands  of  years 
in  hell.  By  the  remainder  of  the  same  deed's 
result,  he  became  a  poor  man  in  this  very 
Rajagaha,  a  wretched  and  woe-begone  man. 
Having  come  to  the  Doctrine  and  Discipline 
made  known  by  the  Tathagato,  he  accepted 
them  together ;  he  accepted  the  conduct,  the 
teaching,(8)  the  resignation,  and  the  wisdom. 
Having  come  to  this  and  accepted  this,  he  was 
born,  upon  the  dissolution  of  the  body  after 
death,  in  the  happy  state  of  the  world  of  Para- 
dise,(9)  in  the  society  of  the  Thirty-three 
Angels.  There  he  outshines  the  other  angels 
in  splendor  and  glory.  And  forthwith  the 
Lord,  having  understood  the  fact,  on  that  occa- 
sion gave  vent  to  the  following  Enunciation  : 

"He  who  hath  eyes,  even  tho  unequal, 
when  energy  is  found  in  him. 

Is  learned  in  the  world  of  the  living,  and 
should  shun  evil  deeds." 


(7)  Literally,  cookt. 

(8)  Literally,  the  thing  heard  (s^Uam.) 

(9)  Saggo,  the  Swarga  of  the  Brahmins. 


34-     SERVING    THE     SICK 


34.  SERVING  THE  SICK,  SERVING  THE 
LORD. 


Matthew  XXV.  44,  45. 
Then  shall  they  also  answer,  saying,  Lord, 
when  saw  we  thee  an  hungred,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  thee?  Then  shall  he 
answer  them,  saying,  Verily  I  say  unto  you. 
Inasmuch  as  ye  did  it  not  unto  one  of  these 
least,  ye  did  it  not  unto  me. 


Cf.  also  John  XIII.  3-5,  the  washing  of  the 
disciples'  feet,  for  something  of  the  spirit  of  this 
scene. 


Major  Section  on  Discipline  VIII.    26. 

(S.  P.  in  Ekottara. ) 

Translated  in  S.  B.  E.,  Vol.  XVII,  p.  240.      My  attention  was 

drawn  to  this  passage  by  reading  Copleston. 

Now  at  that  season  a  certain  monk  was 
sick  at  the  belly,  and  lay  prostrate  in  his  own 
discharges.  And  forthwith  the  Lord,  upon 
going  round  the  sleeping-places,  with  St. 
Anando  in  attendance  behind,  came  to  that 
monk's  abode,  and  saw  him  so.  And  he  went 
up  to  him,  and  askt  him  :  "What  ails  thee,  O 
monk  ?" 

"I  am  sick  at  the  belly,  O  Lord." 


SACRED    TEXTS 


"Hast  thou  then,  O  monk,  any  one  to  wait 
upon  thee?" 

"No  one,  O  Lord." 

"Why  do  not  the  monks  wait  upon  thee  ?" 

"Because,  Lord,  I  am  useless  to  the 
monks." 

Then  the  Lord  addrest  St.  Anando:  "Go, 
Anando,  and  bring  water.  Let  us  bathe  this 
monk." 

"Even  so,  Lord,"  said  St.  Anando,  in 
assent  unto  the  Lord,  and  brought  the  water. 
And  the  Lord  poured  the  water  over  that 
monk;  and  St.  Anando  wiped  him.  And  the 
Lord  graspt  him  by  the  head,  and  St.  Anando 
by  the  feet,  lifted  him  up,  and  laid  him  on  his 
bed. 

And  forthwith  the  Lord,  in  that  connection 
and  with  that  for  a  text,  assembled  the  Order 
of  monks,  and  askt  them:  "Is  there,  O  monks, 
in  such  and  such  an  abode,  a  monk  who  is 
sick  ?" 

"There  is,  O  Lord." 

"Then  what  ails  him,  O  monks  ?" 

"Lord,  that  venerable  one  is  sick  at  the 
belly." 

"And  is  there  any  one,  O  monks,  to  wait 
upon  him  ?" 

"No  one,  Lord." 

"Why  do  not  the  monks  wait  upon  him  ?" 

"That  monk.  Lord,  is  useless  to  the  monks. 
Therefore  they  do  not  wait  upon  him." 


3S- 


THE     PENITENT    ROBBER 


"Monks !  Ye  have  neither  fathers  nor 
mothers  to  wait  upon  you.  If,  O  monks,  ye 
wait  not  one  upon  another,  who  is  there  indeed 
who  will  wait  upon  you  ?  Whosoever,  O 
monks,  would  wait  upon  me,  let  him  wait 
upon  the  sick/* 


35.  THE  PENITENT  ROBBER: 

exhibiting  Buddha's  Doctrine  of  the  New  Birth 

and  the  Forgiveness  of  Sins. 


Luke  XXIII.  39-43. 
And  one  of  the  malefactors  which  were 
hanged  railed  on  him,  saying,  Art  not  thou  the 
Christ  ?  save  thyself  and  us.  But  the  other 
answered,  and  rebuking  him  said,  Dost  thou 
not  even  fear  God,  seeing  thou  art  in  the  same 
condemnation  ?  And  we  indeed  justly  ;  for  we 
receive  the  due  reward  of  our  deeds :  but  this 
man  hath  done  nothing  amiss.  And  he  said, 
Jesus,  remember  me  when  thou  comest  in  thy 
kingdom.  And  he  said  unto  him,  Verily  I  say 
unto  thee.  To-day  shalt  thou  be  with  me  in 
Paradise. 

13 


SACRED    TEXTS 


John  III.  5. 
Jesus  answered,  Verily,  verily,  I  say  unto 
thee,  Except  a  man  be  born  of  water  and  the 
Spirit,  he   cannot  enter  into  the  kingdom   of 
God. 

Mark  II.  5. 
And  Jesus  seeing  their  faith  saith  unto  the 
sick  of  the  palsy,  Son,  thy  sins  are  forgiven. 

Cf.  also  Eusebius,  H.  E.  III.  23  (the  story  of 
the  apostle  John  pursuing  and  converting  the 
robber.) 

Middling  Collection,  Dialog  No.  86.(1) 
(C.  T.  in  Chinese  Ekottara,  sixth  nipato,  and  in  the  Bhikshu(2) 

Samyukta. ) 
Translated  by  Neumann,  in  Vol.  II.  pp.  464-474  of  his  Reden. 

THUS  HAVE  I  HEARD.  At  One  scason  the 
Lord   was   staying   at   Savatthi,   in   the   Con- 

(i)  There  is  a  corrupt  version  of  this  story  in  Spence 
Hardy,  translated  from  medieval  Ceylon  sources,  but  the  present 
is  its  first  translation  from  the  Pali  (October,  1900).  Its  an- 
tiquity is  attested  by  the  Pali  Great  Chronicle,  which  tells  us 
that  it  was  sculptured,  together  with  other  leading  stories  from 
Buddha's  life,  upon  the  great  Tope  at  the  capital  of  Ceylon,  in 
the  second  century  B.  C.  The  sculptures  of  similar  scenes  at 
Bharahat  and  Sanci  forbid  our  rejecting  the  Chronicle's  list  of 
Ceylon  sculptures  as  fiction. 

(2)  The  same  story  is  found  in  both  versions  of  the  Chinese 
Sa?«yukta  with  some  abbreviations.  Here  I  quote  the  text  from 
the  Chinese  Ekottara,  found  in  the  Sixth  Nipato.  The  Ekottara 
version  contains  some  additional  remarks,  but  when  we  leave 
them  out  the  text  agrees  nearly  word  for  word  with  the  Pah. 
(A.  M. ) 

14 


35-    THE    PENITENT    ROBBER 


queror's  Grove,  the  cloister-garden  of  the 
Feeder  of  the  Poor.  And  at  that  season,  there 
was  a  robber  named  Finger-garland  (Agguli- 
malo)  in  the  realm  of  Pasenadi,  the  King  of 
Kosala;  and  he  was  barbarous,  red-handed, 
devoted  to  killing  and  slaughter,  unmerciful 
to  all  who  live.  By  him,  towns,  villages,  and 
districts  were  made  as  tho  they  had  never 
been.  He  slew  men  all  the  time  and  wore  a 
garland  of  their  fingers. 

Now,  the  Lord,  having  drest  betimes,  took 
his  bowl  in  his  robe  and  went  to  Savatthi  for 
alms.  When  he  had  gone  round  it,  and  had 
returned  from  the  quest  of  alms  in  the  after- 
noon, he  rolled  up  his  mat,  took  his  bowl  in 
his  robe  and  entered  upon  the  high-road  where 
Finger-garland  the  robber  was.  Then  the 
herdsmen,  cattletenders,  and  farmers,  who 
were  working,  saw  the  Lord  going  thither,  and 
called  to  him  :  "O  philosopher  !  Go  not  upon 
that  road  ;  for  a  robber  named  Finger-garland 
is  thereon,  who  is  barbarous,  red-handed,  de- 
voted to  killing  and  slaughter,  unmerciful  to 
all  who  live.  By  him  towns,  villages  and  dis- 
tricts are  made  as  if  they  had  never  been.  He 
slays  men  all  the  time  and  wears  a  garland  of 
their  fingers.  O  philosopher,  men  go  upon 
this  road  only  in  companies  of  ten,  twenty, 
thirty  or  forty ;  and  they  go  armed  for  fear  of 
Finger-garland  the  robber." 

When  they  had  said  this  the  Lord  went 

15 


SACRED    TEXTS 


on  his  way  in  silence.  And  a  second  and  a 
third  time  they  said  so,  but  still  the  Lord  went 
on  his  way  in  silence. 

Now  Finger-garland  the  robber  saw  the 
Lord  coming  from  afar,  and  seeing  him  he 
thought  to  himself:  "This  is  wonderful,  this 
is  marvelous  :  men  go  upon  this  road  only  in 
companies  of  ten,  twenty,  thirty  or  forty,  and 
they  go  armed  for  fear  of  me ;  but  this  philoso- 
pher, it  seems,  is  alone,  without  any  one, 
open  to  attack.  What  if  I  now  take  the  life  of 
this  philosopher?"  Then  Finger-garland  the 
robber  took  his  sword  and  shield,  got  bow  and 
quiver  ready,  and  pursued  the  Lord.  But  the 
Lord  put  forth  such  an  effort  of  psychical  power, 
that  Finger-garland  the  robber,  going  with  all 
his  might,  could  not  overtake  the  Lord  going 
by  his  inner  force  (pakati).{2>)  So  the  robber 
thought  to  himself :  "This  is  wonderful,  this  is 
marvelous  :  hitherto  I  have  chased  and  caught 
an  elephant  running,  a  horse,  a  chariot,  or  a 
deer  ;  but  now,  going  with  all  my  might,  I  can- 
not overtake  this  philosopher  going  by  his  inner 
force."  He  stood  and  said  to  the  Lord : 
"Philosopher,  stand  !  Philosopher,  stand  !" 

"I  am  standing,  O  Finger-garland ;  stand 
thou  also  !" 

Then    Finger-garland  the  robber  thought 

(3)  Sanskrit,  Prakxxti,  the  well-known  term  in  the  Sarjkhya 
philosophy,  for  ideal  or  primordial  matter,  the  mind-stuff  of 
creative  power. 

16 


35-    THE     PENITENT    ROBBER 


to  himself:  "These  Sakya  philosophers  tell  the 
truth,  and  mean  what  they  say.  And  yet  this 
philosopher,  even  while  he  is  going,  says  :  'I 
am  standing,  O  Finger-garland ;  stand  thou 
also !'  "What  if  I  now  ask  him  [what  he 
means]  ?"  Then  the  robber  addrest  the  Lord 
with  a  stanza : 

"Philosopher,  thou  sayest,  'I  am  standing,' 
while  thou  art  going,  and  thou  callest 
me  standing  when  thou  art  not  so  ; 

"I  ask  thee,  philosopher,  this  question : 
How  art  thou  standing  when  I  am  not 
standing?" 

[The  Lord.]  **I  am  standing,  O  Finger- 
garland,  always  among  all  beings,  (4) 

having  laid  aside  the  staff ; 

"But  thou  art  unrestrained  among  living 
things:  therefore  I  am  standing  and 
thou  art  not." 

[The  Robber.]  "Long  has  the  great  Seer 
(Isi),(s)  this  philosopher  debating  in 
the  Great  Forest,  been  revered  by  me. 

I  myself  will  renounce  evil  for  long,  hav- 
ing heard  thy  stanza  that  is  linkt  with 
religion. 

(4)  Cf.  Rev.  III.   20  :   Behold,  I  stand  at  the  door, 
and  knock. 

(5)  Sanskrit,  Rishi. 

17 


SACRED    TEXTS 


"Even   thus   does   a   robber   resemble   a 
sword   or   a   weapon   at  the   pit  and 
precipice  of  hell. "(6) 
The  robber  bowed  at  the  feet  of  the  Auspi- 
cious One,  and  begged  of  him  initiation 
on  the  spot. 
Then  Buddha,  the  Compassionate  Seer,  he 
who  is  Master  of  the  world  with  its 
angels, 
Said  to  him  :  "Come,  O  monk  ;"   and  this 
was   all   there   was   to   make   him   a 
monk. (7) 
Now,  the   Lord,  with  Finger-garland  for 
an  attendant  philosopher,  went  on  his  journey 
toward  Savatthi  and  in  due  time  arrived  there ; 
and  there  the  Lord  stayed  at  Savatthi,  in  the 
Conqueror's  Grove,  the  cloister-garden  of  the 

(6)  Anvakdn.  The  word  is  not  in  Childers,  but  the  text 
here  is  corrupt  or  abbreviated. 

The  Chinese  reads :  He  threw  his  sword  into  the 
deep  [bottom  of  a]  precipice.     (A.  M.) 

(7)  Here  is  inserted  an  episode  in  the  Chinese.  It  tells 
that  the  robber  was  trying  to  kill  his  mother  in  order  to  get  a 
number  of  fingers  necessary  to  fill  up  his  finger-garland  because 
it  was  his  oath,  and  that  just  at  the  moment  he  caught  sight  of 
the  coming  philosopher.  In  this  wise  in  the  Chinese  version 
Aggulimalo  is  not  a  mere  robber.  The  same  story  is  told  in  a 
Mahayana  text  (N.  C.  No.  434).  His  garland  was  to  be  dedi- 
cated to  a  certain  god  in  order  that  he  might  be  purified  from 
his  sins.  There  is  also  added  a  discourse  on  the  six  false  views 
arising  from  attachment  to  egotism.  On  account  of  this  remark 
the  story  is  taken  into  the  sixth  Nipato.      (A.  M. ) 

18 


2^.    THE    PENITENT    ROBBER 


Feeder  of  the  Poor.  Now  at  that  season  a 
great  crowd  collected  at  the  palace-gate  of 
Pasenadi,  the  King  of  Kosala,  and  there  went 
up  a  hue  and  cry:  "Your  Majesty,  there  is  a 
robber  in  your  realm  named  Finger-garland, 
who  is  barbarous,  red-handed,  devoted  to  kill- 
ing and  slaughter,  unmerciful  to  all  who  live. 
By  him  towns,  villages,  and  districts  are  made 
as  if  they  had  never  been.  He  slays  men  all 
the  time,  and  wears  a  garland  of  their  fingers. 
Let  your  Majesty  arrest  him." 

Now  Pasenadi,  the  King  of  Kosala,  de- 
parted that  day  from  Savatthi  with  some  five 
hundred  horses,  and  proceeded  to  the  cloister- 
garden.  He  went  by  chariot  as  far  as  the 
ground  was  passable  for  chariots,  and  then 
alighted,  and  went  on  foot  to  where  the  Lord 
was.  Going  up  to  the  Lord,  he  saluted  him 
and  sat  respectfully  on  one  side.  While  he  so 
sat,  the  Lord  said  to  him  :  "O  great  King,  is 
Seniyo  Bimbisaro,  the  King  of  Magadha,  pro- 
voked at  you,  or  the  Licchavi  [clan]  of  Vesali, 
or  other  rival  kings  ?"  "Nay,  Lord,  none  of 
these  kings  are  provoked  at  me.  But,  Lord, 
there  is  in  my  realm  a  robber  named  Finger- 
garland,  who  is  barbarous,  red-handed,  de- 
voted to  killing  and  slaughter,  unmerciful  to  all 
who  live.  By  him  towns,  villages,  and  dis- 
tricts are  made  as  if  they  had  never  been.  He 
slays  men  all  the  time  and  wears  a  garland  of 


SACRED  TEXTS 


their  fingers.     Lord,  I  fear  I  shall  not  arrest 
him." 

"But,  great  King,  if  you  saw  Finger-gar- 
land with  his  hair  and  beard  cut  off,  having 
put  on  the  yellow  robes  and  gone  forth  from 
domestic  life  into  the  homeless  one ;  abstain- 
ing from  taking  life,  from  theft,  and  from  lying; 
eating  one  meal  a  day,  chaste,  moral,  with  a 
glorious  religion,  what  would  you  do  to  him  ?" 

"Lord,  we  should  salute  him  respectfully, 
or  rise  in  his  presence,  or  offer  him  a  seat,  or 
present  him  with  robe  and  alms-bowl,  a  dwell- 
ing-place, the  requisites  for  sickness,  medicine 
and  conveniences ;  and  we  should  appoint  for 
him  the  protection,  toleration  and  defense  that 
are  due  to  religion.  (8)  But,  Lord,  how  could 
there  be  such  moral  restraint  in  an  immoral, 
wicked  man  like  him  ?" 

Now  at  that  time  St.  Finger-garland  was 
sitting  not  far  from  the  Lord.  Then  the  Lord, 
stretching  out  his  right  arm,  said  to  Pasenadi, 
the  King  of  Kosala:  "This,  great  King,  is 
Finger-garland!"  Then  the  king  was  seized 
with  fear,  consternation  and  horror,  and  the 
Lord,  seeing  him  so,  said  to  him :  "Fear  not, 
great  King,  fear  not :  there  is  nothing  for  you 

(8)  Rhys  Davids  translates  the  same  phrase  in  the  Long 
Collection  thus :  watch  and  ward  and  guard  according 
to  the  law.  The  or  in  our  present  translation  of  this  para- 
graph arises  from  a  difference  in  the  text. 


2^.    THE     PENITENT    ROBBER 


to  fear  any  more."  So  the  King,  who  had  been 
terrified,  became  calm  again,  and  went  up  to 
Finger-garland,  saying  to  him  :  "Surely  Your 
Reverence  is  not  Finger-garland?"  "Yes, 
great  King." 

"What  is  the  clan  of  Your  Reverence's 
father,  and  what  is  the  clan  of  your  mother  ?" 

"Great  King,  my  father  is  a  Gaggo,  and 
my  mother  a  Mantani." 

"May  it  please  Your  Reverence  Gaggo- 
Mantanl-son,  I  shall  supply  you  with  a  robe, 
alms-bowl,  and  dwelling-place,  and  with  the 
requisites  for  sickness,  medicine  and  con- 
veniences." 

But  at  that  season  St.  Finger-garland  was 
a  forest-dweller,  with  an  alms-bowl,  and  wear- 
ing three  robes  taken  from  dustheaps.  So  he 
said  to  the  king  :  "Enough,  great  King  :  three 
robes  are  my  full  outfit." 

Then  Pasenadi,  the  King  of  Kosala,  ap- 
proacht  the  Lord,  saluted  him  respectfully,  and 
sat  on  one  side.  And  so  sitting,  the  King  said 
to  the  Lord  :  "Wonderful,  O  Lord !  marvelous, 
O  Lord  !  is  it  even  until  now,  O  Master  and 
Lord:  men  are  tamed  among  the  untamed,  paci- 
fied among  the  unpacified,and  among  those  who 
have  not  attained,  they  are  brought  to  Nirvana 
(literally,  exiinguishi  among  the  non-extinct).  (9)    K^» 

(9)  A  magnificent  paronomasia,  quite  untranslatable  : 
aparinibbutanam  parinibbapeta.  The  last  word  is  causative, 
and  the  literal  translation  would  be  very  cumbrous  :  caused  to 
be  extinguisht  among  those  not  extinguisht. 


SACRED    TEXTS 


Lord,  whom  we  could  not  tame  by  staff  or 
sword,  is  tamed  by  the  Lord  without  staff  and 
without  sword.  But  now,  Lord,  we  must  go : 
we  have  much  to  do,  much  business  on  hand." 

"Just  as  you  think  fit,  great  King." 

So  Pasenadi,  the  King  of  Kosala,  rose  from 
his  seat,  saluted  the  Lord  respectfully,  and 
keeping  him  on  his  right  hand,  departed.  Then 
St.  Finger-garland,  having  drest  betimes,  took 
bowl  in  robe  and  went  into  Savatthi  for  alms. 
And  going  thru  Savatthi  from  house  to  house 
for  alms,  he  saw  a  woman  in  the  agonies  of 
travail,  and  thereupon  thought  to  himself: 
''Alas,  how  beings  suffer ;  alas,  how  beings 
suffer!" 

Now  St.  Finger-garland,  having  gone  to 
Savatthi  for  alms  and  returned  in  the  after- 
noon, approacht  the  Lord,  saluted  him,  and 
sat  as  usual,  and  said  :  "Lord,  today  on  my 
begging  rounds  in  Savatthi,  while  I  went  from 
house  to  house,  I  saw  a  woman  in  the  agonies 
of  travail ;  whereupon  I  thought  to  myself : 
'Alas,  how  beings  suffer;  alas,  how  beings 
suffer!'" 

"Well  now,  Finger-garland,  go  to  Savatthi, 
go  up  to  that  woman  and  say  this  :  'Since  I 
was  born,  sister,  I  do  not  remember  that  I 
ever  purposely  took  the  life  of  anything  that 
breathes.  By  this  truth  be  there  safety  to  thee 
and  safety  to  thy  womb.*  " 


;^^.    THE    PENITENT    ROBBER 


"But  Lord,  that  would  surely  be  for  me  a 
deliberate  lie  :  by  me,  Lord,  have  many  breath- 
ing things  been  reft  of  life." 

"Well,  then,  Finger-garland,  go  to  Savatthi, 
approach  that  woman  and  say  :  'Sister,  since 
I  was  BORN  OF  THE  NOBLE  BIRTH  I  do  not 
remember  that  I  ever  purposely  took  the  life 
of  aught  that  breathes.  By  this  truth  be  there 
safety  to  thee,  and  safety  to  thy  womb.'  " 

"Even  so.  Lord,"  said  St.  Finger-garland, 
in  assent  unto  the  Lord  ;  and  going  into 
Savatthi,  he  approacht  that  woman  and  said : 
"Sister,  since  I  was  BORN  OF  THE  NOBLE 
BIRTH  I  do  not  remember  that  I  ever  pur- 
posely took  the  life  of  aught  that  breathes.  By 
this  truth  be  there  safety  to  thee  and  safety  to 
thy  womb." 

Whereupon  there  was  safety  to  that 
woman  and  safety  to  her  womb. 

And  forthwith  St.  Finger-garland,  dwell- 
ing alone,  retired,  earnest,  ardent  and  strenuous 
for  a  little  time,  realized  by  his  own  supernal 
knowledge,  and  even  in  this  world,  that  in- 
comparable goal  of  the  religious  life,  for  the 
sake  whereof  do  veritable  gentlemen  go  forth 
from  the  domestic  life  into  the  homeless  one  : 
he  perceived  that  birth  was  destroyed,  that  the 
religious  life  was  lived,  and  duty  done,  and 
after  this  existence  there  was  naught  beyond. 
And  so  St.  Finger-garland  became  one  of  the 
Arahats. 

23 


SACRED    TEXTS 


Now  St.  Finger-garland,  having  drest  be- 
times, took  bowl  in  robe,  and  went  to  Savatthi 
for  alms ;  and  on  one  occasion  a  clod  of 
earth  was  thrown  and  hit  his  person;  upon 
another  occasion  a  stick,  and  yet  again  a  stone. 
Then  St.  Finger-garland,  with  his  head  broken 
and  the  blood  flowing,  his  bowl  broken  and 
his  robe  rent,  approacht  the  Lord.  And  the 
Lord  saw  him  coming  from  afar,  and  said  to 
him  :  "Bear  up,  O  Brahmin,  bear  up  !  You 
are  feeling  in  this  world  the  effect  of  some 
deed  for  which  you  would  have  been  tor- 
mented in  hell  for  many  years,  for  many 
hundreds  and  thousands  of  years,'* 

Then  St.  Finger-garland,  when  secluded 
and  solitary,  felt  the  bliss  of  deliverance,  and 
on  that  occasion  gave  vent  to  the  following 
Enunciation. 


The  dialog  ends  with  a  page  of  rugged  verse, 
which  recurs  in  the  Book  of  Stanzas  by  Monks, 
and  probably  goes  back  to  some  expressions  of 
Arjgulimalo  himself.  Because  the  siitra  is  accom- 
panied by  stanzas,  the  Chinese  Agamas  have  it  in 
the  Bhikshu  section  of  the  Sagathavaggo  of  the 
Classified  Collection  instead  of  in  the  Middling. 

The  words  italicized  are  important.  This  is 
the  doctrine  of  the  forgiveness  of  sins.  To  the 
Arahat  all  the  past  is  wiped  away,  and  he  only 
suffers  such  physical  effects  of  evil  as  those  de- 
scribed ;  but  no  retribution  can  follow  him  beyond 
the  grave. 

24 


^6.    DISCIPLES   REPELLED   BY  DEEP   DOCTRINE 

36.  DISCIPLES  REPELLED  BY 
DEEP  DOCTRINE. 


John  VI.  66. 

Upon  this  many  of  his  disciples  went  back, 
and  walkt  no  more  with  him. 


Numerical  Collection  VII.  68. 

(Chinese  Middling  Collection,  No.  5.     Agreement  perfect.) 

Now,  when  this  discourse  [on  Burning] 
was  spoken,  hot  blood  gusht  from  the  mouths 
of  some  sixty  monks,  while  other  sixty  rejected 
the  teaching,  and  went  back  to  the  world,  say- 
ing: "Hard  is  the  Lord,  very  hard  is  the 
Lord!"  But  the  hearts  of  yet  other  sixty 
monks,  who  clung  not  to  the  Depravities,  were 
emancipated. 


25 


SACRED    TEXTS 


37.  TRIUMPHAL  ENTRY  INTO  THE 
CAPITAL;  WITH  PEAN. 


Luke  XIX.  37-38. 
And  as  he  was  now  drawing  nigh,  [even]  at 
the  descent  of  the  Mount  of  Olives,  the  whole 
multitude  of  the  disciples  began  to  rejoice  and 
praise  God  with  a  loud  voice  for  all  the  powers 
which  they  had  seen;  saying.  Blessed  is  the 
King  that  cometh  in  the  name  of  the  Lord : 
peace  in  heaven,  and  glory  in  the  highest. 


Major  Section  on  Discipline,  I.  22. 

(C.T.,  N.  C  iii7-)(0 
Translated  in  S.  B.  E.,  Vol.  XIII,  p.  141. 

Now  Seniyo  Bimbisaro,  the  King  of 
Magadha,  when  the  night  had  past,  com- 
manded excellent  food,  both  hard  and  soft,  to 
be  prepared,  and  the  time  to  be  announced  to 
the  Lord,  thus  : 

"It  is  time,  Lord  :  the  meal  is  ready." 
And  the  Lord,  having  drest  betimes,  took 

(i;  We  have  in  the  Chinese  three  (at  least)  different  ver- 
sions of  this  story.  The  one  I  quote  here  is  in  the  Vinaya  Text 
of  the  Dharmagupta  School.  Another  is  in  that  of  the  Mahi9a- 
sakas.  The  stanzas  spoken  by  Sakko  in  answer  to  the  people  are 
longer  in  the  Dharmagupta  Vinaya.  A  third  version  is  found  in 
the  Madhyama-agama  No.  62.  But  this  version  omits  Sakko' s 
stanzas  in  Buddha's  praise.  (A.  M. ) 
26 


37-    TRIUMPHAL    ENTRY 


his  bowl  in  his  robe,  and  entered  Kinghouse 
fRajagaha)  with  a  great  company  of  monks, 
with  a  thousand  monks  who  had  all  been  wild 
ascetics  before. 

Now  at  that  season  Sakko  the  Lord  of  the 
angels,  assuming  the  appearance  of  a  young 
brahmin,  walkt  in  front  of  the  company  of 
monks  with  the  Buddha  at  its  head,  and  sang 
the  following  stanzas : 

The  Self-Controlled  One  with  the  self-con- 
trolled, together  with  the  wild  ascetics 
that  were  ;  the  Emancipated  One  with 
the  emancipated. 

The  Altogether  Golden,  the  Lord,  hath 
entered  Kingshouse. 

The  Delivered  One  with  the  delivered, 
together  with  the  wild  ascetics  that 
were ;  the  Emancipated  One  with  the 
emancipated. 

The  Altogether  Golden,  the  Lord,  hath 
entered  Kingshouse. 

He  who  hath  crost  [the  ocean  of  passion] 
with  those  who  have  crost  it,  together 
with  the  wild  ascetics  that  were ;  the 
Emancipated  One  with  the  emanci- 
pated, 

The   Altogether   Golden,   the    Lord,  hath 
entered  Kingshouse. 
27 


SACRED  TEXTS 


Endowed  with  ten  nobilities  of  mind,  ten 
powers,  understanding  the  ten  condi- 
tions, and  of  ten  possest, 

The  one  with  retinue  of  hundreds  ten,  the 
Lord,  hath  entered  Kingshouse. 

When  men  saw  Sakko,  the  Lord  of  the 
angels,  they  said  :  "This  young  brahmin  is 
handsome  indeed,  fair  to  behold,  giving  delight. 
To  whom  does  this  young  brahmin  belong?" 

[i.  e.  Whose  attendant  student  is  he?] 

Whereupon  Sakko  the  Lord  of  the  angels 
addrest  those  men  with  a  stanza  : 

"  He  who  is  entirely  tamed,  unrivalled 
Buddha, 

The  Arahat,  the  world's  Auspicious  One, 
his  attendant  am  I." 

It  is  doubtless  hypercriticism  to  observe  that 
Luke's  refrain,  alone  among  the  four  Evangelists, 
who  all  describe  this  scene,  is  curiously  parallel  to 
the  Pali  : 

Euki>Yrjixiv(><i   6    ep^(>fisvo<i   Baffckshg  : 

RAjAgaha?;^  pavisi  Bhagava. 

So  also  the  mention  of  powers  ('Jwi^a/^ej?)  recalls 
the  dasabalo  of  our  passage.  Anesaki  tells  me  that 
the  Chinese  Mahavastu  (Nanjio  587)  has  an  account 
of  the  Triumphal  Entry  in  perfect  agreement  with 
the  Pali. 

28 


38.     PSYCHICAL     POWERS 


38.   PSYCHICAL  POWERS  : 

Appearing  and  Vanishing, 
Walking  on  W^ater,  &c. 


Aristion's  Appendix  (Mark  XVI.  17,  18.) 

And  these  signs  shall  follow  them  that 
believe :  in  my  name  shall  they  cast  out 
demons ;  they  shall  speak  with  [new]  tongues ; 
they  shall  take  up  serpents,  and  if  they 
drink  any  deadly  thing,  it  shall  in  no  wise  hurt 
them  ;  they  shall  lay  hands  on  the  sick,  and 
they  shall  recover. 


Luke  XXIV.  31  ;  36. 

And   their   eyes   were   opened,  and   they 
knew    him ;    and    he  vanisht  out   of    their 

sight. And  as  they  spake  these  things,  he 

himself  stood  in  the  midst  of  them. 


John  XX.  19;  26. 
When  therefore  it  was  evening  on  that 
day,  the  first  day  of  the  week,  and  when  the 
doors  were  shut  where  the  disciples  were, 
for  fear  of  the  Jews,  Jesus  came  and  stood  in 
the  midst,  and  saith  unto  them,  Peace  be  unto 

you 

29 


SACRED    TEXTS 


And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them.  Jesus 
Cometh,  the  doors  being  shut,  and  stood  in  the 
midst,  and  said,  Peace  be  unto  you. 


Mark  VI.  48  and  parallels  (told  of  Christ.) 

And  seeing  them  distrest  in  rowing,  for  the 
wind  was  contrary  unto  them,  about  the  fourth 
watch  of  the  night  he  cometh  unto  them, 
walking  on  the  sea. 


Matthew  XIV.  29  (told  of  Peter.) 
And  he  said.  Come.   And  Peter  went  down 
from  the  boat,  and  walkt  upon  the  waters, 
to  come  to  Jesus. (i) 


Numerical  Collection  III.  60. 
(C.  p.  in  Chinese  Dirgha,  No.  24.)   (2) 

Compare  also  Middling  Collection,  Dialog  No.  6,  translated 
in  S.  B.  E.  XI  ;  Long  Collection,  Dialog  No.  11,  translated  in 
Dialogs  of  the  Buddha  (1899),  each  by  Rhys  Davids,  and  the 
former  also  into  German  by  Neumann. 

(i)  See  Appendix,  No.  7. 

(2)  Cf.  also  the  Ekottara,  which  connects  the  sermon  with 
the  story  of  the  conversion  of  the  three  Ka9yapas.  The  text  cor- 
responding to  Sar^gilrava  of  the  Agguttara,  here  translated,  is 
found  in  No.  143  of  the  Chinese  Madhyama.    (A,  M.) 

30 


38.     PSYCHICAL    POWERS 


O  Brahmin,  there  are  these  three 
miracles.  (3)  What  three  ?  The  miracle  of 
psychical  power,  the  miracle  of  mind-reading, 
and  the  miracle  of  education.  What,  O 
Brahmin,  is  the  miracle  of  psychical  power? 
In  this  case,  O  Brahmin,  one  enjbys  in  various 
ways  a  kind  of  psychical  power:  from  being 
one  he  becomes  multiform,  from  being  multi- 
form he  becomes  one;  he  appears  and 
vanishes;  he  goes  without  hindrance  to  the 
farther  side  of  a  wall  or  battlement  or 
mountain,  as  if  thru  air;  he  plunges  into  earth 
and  emerges,  as  if  in  water,  he  walks  on  the 
water  without  dividing  it,  as  if  on  earth ;  like 
a  bird  on  wing  he  travels  thru  the  air  in  the 
posture  of  meditation ;  and  yonder  sun  and 
moon,  so  magical,  so  mighty,  he  feels  and 
touches  with  his  hand  ;  while  up  to  the  world 
of  God  he  reaches  even  in  the  body.  This,  O 
Brahmin,  is  called  the  miracle  of  psychical 
power. 

And  what,  Brahmin,  is  the  miracle  of 
mind-reading  ?  In  this  case,  O  Brahmin,  one 
reads  minds  by  visible  indication,  and  says : 
"Your  mind  is  thus,  your  mind  is  so,  your 
heart  is  so-and-so."  Even  if  he  read  much,  it 
is  always  as  he  says, and  not  otherwise.   Again, 

(3)  PaXihariya  is  the  regular  word  for  a  display  of  magical 
power  or  jugglery,  and  is  best  rendered  "miracle."  The  word 
Iddhi,  translated  "psychical  power,"  is  more  dignified.  Burnouf 
renders  it  "puissance  surnaturelle." 

31 


SACRED    TEXTS 


O  Brahmin,  one  reads  minds  not  by  visible  in- 
dication, but  by  hearing  the  voice  of  men, 
demons  or  angels,  and  then  declaring  the  state 
of  mind ;  and  even  if  he  read  much,  he  is 
always  right.  Nor  alone  by  these  means  does 
he  read,  but  he  hears  the  sound  of  thought- 
vibrations  from  thinking  and  reflecting,  and  in 
this  way  comes  to  read  the  mind  and  heart. 
And  as  before,  he  is  always  right.  Then  again, 
besides  visible  indication,  voice  and  thought- 
vibration,  one  ascertains  the  trance-mind  of  a 
man  absorbed  in  rapture  beyond  thought  and 
beyond  reflection,  by  heart-to-heart  perception, 
so  that  one  can  say:  ''From  the  determinate 
mental  conformation  of  this  friend,  from  the 
nature  of  his  heart,  he  will  think  such  and  such 
a  thought."  And  as  before,  he  is  always  right. 
This,  O  Brahmin,  is  called  the  miracle  of  mind- 
reading. 

What,  now,  Brahmin,  is  the  miracle  of 
education  ? 

In  this  case,  O  Brahmin,  one  educates  on 
this  wise  :  "Think  thus  instead  of  so  ;  consider 
thus  instead  of  thus.  Renounce  this ;  train 
yourself  in  that,  and  abide  therein."  This, 
Brahmin,  is  called  the  miracle  of  educa- 
tion.    And  these   are   the   three    miracles.  (4) 

(4)  In  Digha  No.  11,  Gotamo  says :  It  is  because  I  see 
the  danger  in  miracles  of  psychical  power  and  of  mind- 
reading,  that  I  detest,  abhor  and  despise  them.     In  the 

semi-canonical  Sanskrit  Divyavadana,  he  says  that  he  commands 
the  disciples  not  to  work  miracles,  but  to  hide  their  good  deeds 
and  show  their  sins. 


38.    PSYCHICAL    POWERS 


Which   of  the   three,  think   you,  is  the  most 
excellent  and  most  refined  ? 

Well,  now,  Gotamo,  as  to  the  miracle  of 
psychical  power,  he  who  performs  and  ex- 
periences this  has  the  benefit  all  to  himself. 
This  kind  of  miracle,  Gotamo,  appears  to  me 
a  natural  accompaniment  of  religion.  And  I 
think  the  same  of  the  second,  the  miracle  of 
mind-reading.  But  that  last  one,  Gotamo, that 
miracle  of  education,  appears  to  me  the  most 
excellent  and  most  refined.  Wonderful,  O 
Gotamo,  marvelous,  O  Gotamo,  is  this  good 
saying  of  yours ;  and  we  hold  that  you  are 
endowed  with  all  three  of  these  miracles. 
Gotamo  can  indeed  practise  every  one  of  the 
aforesaid  psychical  powers,  from  becoming 
multiform  to  reaching  in  the  body  unto  the 
world  of  God.  Gotamo  can  ascertain  the 
trance-mind  of  man  absorbed  in  rapture  be- 
yond thought  and  beyond  reflection,  by  heart- 
to-heart  perception,  and  can  say  from  the 
determinate  conformation  and  the  nature  of 
the  heart  what  the  thought  will  be.  And 
Gotamo  can  educate  by  telling  what  to  think 
and  what  to  consider;  what  to  renounce, 
wherein  to  train  oneself,  and  wherein  to  abide. 

It  is  true,  O  Brahmin,  that  I  have  attained 
to  all  that  you  have  said,  and  I  will  further- 
more assert  that  I  can  do  each  of  the  three 
miracles  in  question. (5) 

But  is  there,  Gotamo,  a  single  other  monk 

(5)  In  this  and  similar  cases  the  tedious  repetitions  of  the 
original  are  condenst  into  the  style  of  our  Western  rhetoric. 

33 


SACRED    TEXTS 


who  is  endowed  with  these  miracles  besides 
yourself? 

Brahmin,  not  only  one,  nor  a  hundred,  nor 
two,  three,  four,  or  five  hundred,  but  even 
more  monks  there  are  who  are  endowed  with 
these  three  miracles. 

But,  Gotamo,  where  do  these  monks  now 
dwell  ? 

In  this  very  Order,  O  Brahmin  ! 

Excellent,  O  Gotamo !  excellent !  As  one 
raises  what  has  been  thrown  down,  or  reveals 
what  has  been  hidden,  or  tells  the  way  to  him 
who  has  gone  astray,  or  holds  out  a  lamp  in 
the  darkness  that  those  who  have  eyes  may 
see  the  objects,  just  even  so  has  the  Doctrine 
been  made  clear  by  Gotamo  in  manifold  ex- 
position. And  I,  even  I,  take  refuge  in  Gotamo, 
his  Doctrine  and  his  Order.  May  Gotamo 
receive  as  a  lay-disciple,  from  this  day  forth 
as  long  as  life  endures,  me  who  have  taken 
refuge  [in  him] . 

The  Miracle  of  Education  reminds  one  of 
Plato's  Exegete  (i.  e.  the  Delphic  Oracle  as  a  coun- 
sellor.    See  the  Republic,  Book  4.) 


34 


39-    THE    SAINT    SUPERIOR    TO    HARM 


39.   THE  SAINT   SUPERIOR  TO  HARM, 


Luke  X.  19. 
Behold,   I   have   given   you   authority  to 
tread  upon   serpents  and  scorpions,  and  over 
all  the  power  of  the  enemy  :  and  nothing  shall 
in  any  wise  hurt  you. 

Aristion's  Appendix  (Mark  XVI.  17,  18). 
And  these  signs  shall  follow  them  that 
believe :  in  my  name  shall  they  cast  out 
demons ;  they  shall  speak  with  [new]  tongues ; 
they  shall  take  up  serpents,  and  if  they  drink 
any  deadly  thing,  it  shall  in  no  wise  hurt  them. 

Numerical  Collection  XL  16. 

Quoted  in  The  Questions  of  King  Milinda  :  S.  B.  E.,  Vol. 
XXXV,  p.  279.     See  also  Birth-Story,  No.  169. 

Eleven  benefits,  O  monks,  are  due  from 
the  cultivation  of  Love, — from  practising  it, 
developing,  making  it  active  and  practical, 
pursuing  it,  accumulating,  and  striving  to  the 
height  of  its  heart-deliverance. 

What  are  the  eleven  ? — One  sleeps  in 
peace  and  wakes  in  peace  ;  he  dreams  no  evil 
dream  ;  he  is  dear  unto  mortals  and  immortals ; 
the  angels  watch  over  him  ;  fire,  poison,  sword 
can  harm  him  not ;  quickly  his  heart  is  calmed  ; 
the  aspect  of  his  countenance  is  serene;  he 
meets  death  undismayed ;  and  should  he  fail 
of  the  Highest,  he  is  sure  to  go  to  the  world  of 
God. 

35 


SACRED    TEXTS 


40.  POWER  OVER  SERPENTS. 


Luke  X.  19,  (as  above). 
Justin  Martyr  adds  centipedes. 


Minor  Section  on  Discipline,  V.  6. 

(C.  T.,  N.  C.  ii22).(i)     Translated  in  S.  B.  E.,  XX.,  p.  75. 

Now  at  that  season  a  certain  monk  died 
of  the  bite  of  a  serpent.     They  told  the  matter 

to   the   Lord And   he   said :    "Now  surely 

that  monk,  O  monks,  did  not  diffuse  his  Love 
toward  the  four  royal  breeds  of  serpents !  Had 
he  done  so,  he  would  not  die  of  the  bite  of 
one." 


The  reason  why  I  capitalize  Love  is  because  it 
is  a  technical  term,  and  means  literally  and  forcibly 
willing  what  is  good.  By  a  systematic  practise  of 
this  love-meditation,  or  projection  of  affectionate 
thought-waves  toward  all  creatures,  Gotamo,  as  we 
have  read  in  a  former  translation, (2)  became  the 
Deity  of  a  bygone  cycle. 

( 1 )  We  have  this  story  and  the  stanzas  Virupakkhehi  in 
the  Pali  Agguttara  IV.  6.  (Vol.  II.  p.  273)  and  in  Chinese. 
(N,  C.  No.  544).  Cf.  my  book  on  Buddhism,  p.  no  (3). 
(A.  M.) 

(2)  Parallel  57,  which  first  appeared  in  April,  1900,  while 
No.  40  appeared  in  June,  1900. 

36 


41.     POWER    OVER    WATER 


41.  POWER  OVER  WATER. 


Mark  IV.   39. 
And  he  awoke  and  rebuked  the  wind,  and 
said  unto  the  sea,  Peace !  Be  still.     And  the 
wind  ceast,  and  there  was  a  great  calm. 


Major  Section  on  Discipline,  I.  20. 

Translated  by  Davids  and  Oldenberg,  S.  B.  E.  XIII,  pp.  1 30,  131. 
C.  T.  Dharmagupta  Vinaya,  N.  C.  1117.(1) 

Now  on  that  occasion  there  rained  a  great 
unseasonable  cloud,  and  a  great  flood  arose. 
In  the  place  where  the  Lord  was  sojourning, 
that  place  was  not  pervaded  by  water.  Then 
the  Lord  reflected :  ''Suppose  now  I  drive  out 
the  water  around,  and  pace  in  meditation  on 
dust-covered  ground  in  the  midst."  So  the 
Lord  drove  out  the  water  around,  and  paced 
in  meditation  upon  dust-covered  ground  in  the 
midst. 

For  rain-making  power,  see  Parallel  45,  below. 

(i)  Instead  of  viahdudakavdkako  saFijayi,  it  reads:  [The 
rain]  poured  like  elephant-urine,  and  the  water  was  so 
deep  as  to  reach  men's  loins.     (A.  M.) 


37 


SACRED    TEXTS 


42.    MIRACULOUS  WATER   PROCEEDS 
FROM  THE  SAINT. 


John  VII.  38.  He  that  believeth  on  me, 
as  the  Scripture  hath  said,  out  of  his  belly 
shall  flow  rivers  of  living  water. 


The  Way  to  Supernal  Knowledge. 
(Patisambhida-maggo)  1.  53. 

What  is  the  Tathagato's  knowledge  of  the 
twin  miracle  ?  In  this  case,  the  Tathagato 
works  a  twin  miracle  unrivaled  by  disciples  : 
from  his  upper  body  proceeds  a  flame  of  fire, 
and  from  his  lower  body  proceeds  a  torrent 
of  water.  Again  from  his  lower  body  pro- 
ceeds a  flame  of  fire,  and  from  his  upper  body 
a  torrent  of  water. 


Here  the  words  of  John,  ranajioi  'ex  vrj^  xodta?  aonw 

peu^rouatv  udaro^  cquatc  the  Pali  heiihifnakdyato  udaka- 
dhara  pavattati,  except  for  the  tense  and  num- 
ber, and  the  word  proceed  or  roll  forth,  instead 
of  flow,  and  lower  body  instead  of  belly. 
The  addition  of  c«>yr»9  in  the  Greek  is  the  only 
word  which  can  be  ascribed  to  the  Old  Testament : 
living  water  occurs  in  several  of  the  prophets. 
But  the  quotation  as  a  whole  is  not  there.  Dean 
Alford,  in  his  commentary,  voices  the  despair  of  all 
the  exegetes  from  the  beginning,  when  he  says : 
"We  look  in  vain  for  such  a  text  in  the  Old  Testa- 

38 


42.    MIRACULOUS    WATER 


ment,  and  an  apocryphal  or  lost  canonical  book  is 
out  of  the  question." 

For  an  argument  that  this  text  is  quoted  by 
John  from  a  Buddhist  source,  the  reader  is  referred 
to  my  essay  on  Buddhist  Texts  in  John:  (Philadel- 
phia, 1906.)  Estlin  Carpenter,  in  writing  to  me 
upon  the  subject  of  this  essay,  prefers  to  trace  the 
source  to  some  lost  midrash.  In  Zohar,  Book  i, 
he  finds  a  comment  on  Proverbs  V.  15,  which  says 
that  the  souls  of  the  righteous  shall  become  a  foun- 
tain and  shall  gush  forth  living  water  in  all  direc- 
tions. Such  fancies  as  this,  says  he,  such  as  the 
notion  that  the  reins  of  Abraham  were  two  wells  of 
instruction,  are  behind  the  verse  in  John.  It  may 
be  so,  but  my  argument  is  cumulative,  and  rests 
upon  the  express  citation  of  two  Buddhist  texts  as 
Scripture  (John  VII.  38  ;  XII.  34),  plus  the  agree- 
ment of  others.  The  Japanese  abbot,  Shaku  Soyen, 
in  his  Sermons,  calls  attention  to  the  Buddhist  tone 
of  John's  Gospel.  In  spite  of  the  Fourth  Evangel- 
ist's exclusiveness  in  speaking  of  former  leaders  as 
thieves  and  robbers,  he  is  eclectic  and  universal  in 
his  general  treatment,  and  would  quote  any  sacred 
sentiment  that  occurred  to  him. 

The  present  text  implies  the  ancient  doctrine 
of  the  microcosm  :  the  saint  is  conceived  as  uniting 
in  himself  all  nature,  and  hence  in  the  water-medi- 
tation he  is  assimilated  to  water,  and  in  the  flame- 
meditation  he  passes  away  in  fire.  This  mysticism 
is  quite  Johannine,  as  in  John  VI,  where  the  flesh 
and  blood  of  the  Son  of  Man  must  be  partaken  of 
by  the  believer. 

39 


SACRED  TEXTS 


43.    FAITH  TO   REMOVE   MOUNTAINS. 


Matthew  XVII.  20,  21. 
And  he  saith  unto  them,  Because  of  your 
little  faith  :  for  verily  I  say  unto  you,  If  ye 
have  faith  as  a  grain  of  mustard  seed,  ye  shall 
say  unto  this  mountain,  Remove  hence  to 
yonder  place  ;  and  it  shall  remove  ;  and  noth- 
ing shall  be  impossible  unto  you.  [But  this 
kind  goeth  not  out  save  by  prayer  and  fasting.] 

Repeated  in  Matthew  XXI,  which  is  parallel 
with  Mark  XI.  But  the  added  verse  which  appears 
in  some  MSS.,  Matt.  XVII.  21,  is  analogous  to 
Gotamo's  exclamation  about  ignorance. 


Numerical  Collection  VI.  24. 

Monks,  a  monk  endowed  with  six  qualities 
can  cleave  the  Himalaya,  the  monarch  of 
mountains.  But  what  a  doctrine  for  vile 
ignorance  !     Which  are  the  six  ? 

Monks,  suppose  a  monk  is  expert  in  the 
attainment  of  Trance  (or,  concentration),  in  the 
maintenance  thereof  and  the  rising  therefrom; 
expert  in  the  obscure  intimations  of  trance,  in 
its  range,  and  in  earnest  aspiration  thereunto. 
A  monk  endowed  with  these  six  qualities,  O 
monks,  can  cleave  the  Himalaya,  the  monarch 
of  mountains.  But  what  a  doctrine  for  vile 
ignorance ! 

In  the  medieval  Additions  to  the  Talmud,  there 
40 


44-    HEALING    THE    SICK 


is  a  story  told  by  Rabbi  Nathan  of  a  stone-cutter 
who  broke  up  a  mountain  piecemeal,  and  pusht 
the  last  remaining  rock  into  the  Jordan,  Tho  told 
as  a  parable,  it  appears  to  preserve  some  reminis- 
cence of  a  Palestinian  trying  to  carry  out  literally 
the  words  of  Christ.  See  Rodkinson's  Babylonian 
Talmud,  translation  of  Tract  Aboth,  p.  29. 


44.  HEALING  THE  SICK. 


Matthew  VIII.  16. 
When  even  was  come,  they  brought  unto 
him  many   demoniacs:  and  he   cast   out  the 
spirits  with  a  word,  and  healed  all  that  were 
sick. 

The  parallel  passage  in  Mark  I.  34,  says  that 
he  healed  many,  not  all. 

41 


SACRED  TEXTS 


John  XV.  3. 

Already  ye  are  clean  because  of  the  word 
which  I  have  spoken  unto  you. 

It  is  true  that  spiritual  cleanness  is  here  meant, 
but  we  know  that  in  the  New  Testament,  the  two 
go  hand  in  hand.     See  Mark  II.  5  ;  John  V.  14. 


Classified  Collection  XLVI.  14. 

Thus  have  i  heard.  At  one  season  the 
Lord  was  staying  at  Rajagaha,  in  the  Bambii 
Grove  beside  the  Squirrels'  feeding-ground. 
Now  at  that  season  St.  Kassapo  the  Great  was 
staying  at  the  Fig-tree  Grotto,  and  was  sick, 
suffering  and  severely  ill.  Then  the  Lord, 
having  arisen  from  his  evening  retirement, 
went  up  to  St.  Kassapo  the  Great,  and  sat  on  a 
seat  prepared  for  him.  And  so  sitting,  the 
Lord  said:  "I  hope  you  are  bearing  up;  I 
hope  you  are  able  to  move,  and  that  your  pains 
are  going  away,  and  not  coming  on.  Deep 
breathing  is  a  sign  that  they  are  going  away, 
and  not  coming  on." 

"No,  Lord;  I  am  not  bearing  up;  I  am 
not  able  to  move  ;  my  severe  pains  are  coming 
on ;  they  are  not  going  away ;  the  deep  breath- 
ing is  a  sign  that  they  are  coming  on,  and  not 
going  away." 

"  Kassapo,  there  are  these  seven  branches 
of  wisdom  thoroly  taught  by  me,  practist  and 


44-    HEALING    THE    SICK 


developt;  and  they  conduce  to  higher  know- 
ledge, to  full  enlightenment,  to  Nirvana.  What 
are  the  seven  ?     They  are  : 

[i.]     Mental  collectedness. 
[2.]     Search  for  truth. 
[3.]     Will-power. 

[4-]  Joy. 

[5.]  Peace. 

[6.]  Sustained  collectedness  (or,  Trance). 

[7.]  Equanimity. 

These  are  the  seven  branches  of  wisdom 
thoroly  taught  by  me,  practist  and  developt; 
and  they  conduce  to  higher  knowledge,  to  full 
enlightenment,  to  Nirvana." 

"  Certainly,  O  Lord,  these  are  the  branches 
of  wisdom.  Certainly,  O  Auspicious  One,  these 
are  the  branches  of  wisdom." 

This  is  what  the  Lord  said,  and  St.  Kas- 
sapo  the  Great  was  rapt  and  rejoiced  at  the 
utterance  of  the  Lord.  And  St.  Kassapo  the 
Great  got  up  from  that  sickness ;  and  so  his 
sickness  was  renounced,  (i) 


Ditto  XLVI.  15. 

The  more  celebrated    disciple  Moggallano  is 
cured  in  the  same  way  at  the  Vulture's  Peak. 

(i)  Pahlno,  the  regular  word  for  renouncing  or  forsaking 
sin. 

43 


SACRED    TEXTS 


Ditto  XLVI.  i6. 

At  one  season  the  Lord  was  staying  at 
Rajagaha,  in  the  Bambu  Grove  beside  the 
Squirrels'  feeding-ground.  Now  at  that  season 
the  Lord  was  sick,  suffering,  and  severely  ill. 
And  St.  Cundo  the  Great  went  up  to  the  Lord, 
and  sat  respectfully  on  one  side.  And  while 
he  was  so  sitting,  the  Lord  said  to  him : 
"Cundo,  call  to  mind  the  seven  branches  of 
wisdom." 

"  Lord,  there  are  these  seven  branches  of 
wisdom  thoroly  taught  by  the  Lord,practist  and 
developt ;  and  they  conduce  to  higher  know- 
ledge, to  full  enlightenment,  to  Nirvana." 

[Cundo  then  recites  them  as  given  above.] 

''Certainly,  Cundo,  these  are  the  branches 
of  wisdom ;  these  are  the  branches  of  wisdom." 

This  is  what  St.  Cundo  the  Great  said,  and 
the  Master  approved.  Then  the  Lord  got  up 
from  that  sickness ;  and  thus  his  sickness  was 
renounced. 


All  three  of  these  passages  are  in  the  Parittdy 
an  ancient  Pali  manual  of  Scriptural  selections  for 
use  in  daily  life.  It  was  partly  translated  into 
French  (but  with  none  of  these  passages)  by  Leon 
Peer  in  1871,  who  also,  in  1883,  translated  the  first 
of  the  three  from  the  Tibetan.  The  Paritta  or 
Parittam  (i.e.  Defense)  is  used  in  Ceylon  to  this  day 
as  a  ward  against  evil.     The  Greek  historian  Arrian 

44 


45-     PRAYER 


(second  century,  but  using  pre-Christian  sources) 
bears  witness  to  the  Hindu  belief  in  spiritual  heal- 
ing.    He  says  (/«^2<f^  15):     "The  Sophists were 

supposed  to  cure  whatever  was  curable,  not  without 

God   [oufC  dv£u  Oeo'jy" 


45.  PRAYER. 


Mark  XI.  24,  25. 

All  things  whatsoever  ye  pray  and  ask  for, 
believe  that  ye  have  received  them,  and  ye 
shall  have  them.  And  whensoever  ye  stand 
praying,  forgive,  if  ye  have  aught  against  any 
one ;  that  your  Father  also  which  is  in  heaven 
may  forgive  you  your  trespasses. 

45 


SACRED    TEXTS 


James  V.  16-18. 

The  supplication  of  a  righteous  man 
availeth  much  in  its  working.  Elijah  was 
a  man  of  like  passions  with  us,  and  he  prayed 
fervently  that  it  might  not  rain ;  and  it  rained 
not  on  the  earth  for  three  years  and  six  months. 
And  he  prayed  again;  and  the  heaven  gave 
rain,  and  the  earth  brought  forth  her  fruit. 


Middling  Collection,  Dialog  41. 

Citizens,  if  a  pious  and  upright  man  should 
wish  :  "Oh,  that  I,  upon  the  body's  dissolution 
after  death,  may  be  born  into  fellowship  with 
a  great  family  of  [the  caste  of  the]  Nobles  !" 
it  will  come  to  pass  :  upon  the  body's  dissolu- 
tion after  death  he  will  be  born  into  fellowship 
with  a  great  family  of  Nobles.  And  why  ? 
Because  he  was  pious  and  upright. 

Citizens,  if  a  pious  and  upright  man  should 
wish  to  be  born  after  death  into  a  great  Brah- 
min family,  a  great  middle-class  family,  or  into 
fellowship  with  the  various  orders  of  angels 
[which  are  enumerated],  he  will  be  so,  because 
pious  and  upright.  And  if  he  should  wish,  after 
destruction  of  the  cardinal  vices,  to  realize  by 
his  own  supernal  knowledge  in  this  present 
world,  to  be  initiated  into,  and  abide  in  the 
viceless  deliverance  of  heart  and  intellect,  it 
will  come  to  pass. 

46 


45-     PRAYER 


Classified  Collection  XLI.  lo.  (C.  T.  in  Chinese). 
On  this  occasion  the  citizen(i)  Citto  was 
sick,  suffering  and  severely  ill.  Then  a  number 
of  park-fairies,  forest-fairies,  tree-fairies — fair- 
ies dwelling  among  the  lords  of  plants,  grasses 
and  forests — came  flocking  together  unto  the 
citizen  Citto  and  said  :  '*Pray,(2)  citizen,  that 
in  the  future  you  may  be  a  king,  an  emperor 
(Cakkavatti)/' 

Citto  refuses  to  pray  for  temporal  prosperity, 
and  instead  he  converts  his  friends  and  kinsfolk  to 
Buddhism,  after  which  he  dies.  In  both  Christian 
and  Buddhist  texts  we  have  the  central  idea  that 
the  strong  aspiration  of  a  good  man  takes  effect. 
But  he  must  first  be  good.(3)  To  the  Christian  it 
is  the  answer  of  God  to  petition  ;  to  the  Buddhist 
it  is  the  response  of  cosmic  law. 


Birth-Story  75. 

[The  Future  Buddha  speaks.] 

"Friend  Pajjunno,  I  am  distrestfor  my  kins- 
folk's sake.  I  am  moral  and  austere,  and  why 
sendest  thou  no  rain  from  heaven  ?  Tho  born 
where  it  is  customary  to  prey  on  one's  kins- 

(i)  Gahapati,  literally  "householder,"  but  meaning  also  a 
village  magistrate,  a  financier,  a  commoner,  a  social  magnate. 

(2)  Pamdhehi.  The  use  of  this  word  in  Buddhist  litera- 
ture is  equivalent  to  the  Christian  praying. 

(3)  Compare  Middling  Collection,  Dialog  6,  translated  in 
S.  B.  E.  XI. 

47 


SACRED    TEXTS 


folk,  I  have  never  from  my  youth  up  devoured 
any  fish,  even  of  the  size  of  a  grain  of  rice ; 
nor  have  I  ever  robbed  a  single  creature  of  its 
life.  By  this  truth  I  adjure  thee  to  send  rain 
and  deliver  my  kinsfolk  from  pain."  There- 
withal he  called  unto  Pajjunno,  the  angel-king, 
as  a  master  might  call  an  attendant  or  a  slave, 
in  this  stanza  : 

''Thunder,  O  Pajjunno  !    Destroy  the  food 

of  the  crow ! 
Deliver  the  crow  unto  sorrow,  and  release 

me  from  the  same." 
Even  as  if  ordering  an  attendant  or  a 
slave,  the  future  Buddha  called  to  Pajjunno, 
bringing  thereby  a  great  rain  over  the  whole 
kingdom  of  Kosala,  and  delivering  a  great 
many  folk  from  the  pain  of  death. 


This  doctrine  of  the  Efficacy  of  Goodness 
{punno  and  sila-guno)  is  conspicuous  in  the  Birth- 
Stories.  A  hero  protests  innocence  of  certain 
crimes  or  proficiency  in  certain  virtues,  and  then 
adjures  the  unseen  Power  or  powers  by  this  Act  of 
Truth  {sacca-kiriyam),  saying,  as  above  :  By  this 
truth,  do  so  and  so.  We  have  already  had  an 
example  from  the  Sutras  themselves  (Parallel  35, 
p.  23).  In  the  commentary  or  introductory  story 
to  Jataka  75,  Buddha  himself  causes  a  rainfall  at 
Savatthi.  It  is  in  a  time  of  severe  drought,  and  the 
pool  beside  the  Conqueror's  Grove  is  dried  up. 
48 


46.    MENTAL    ORIGIN    OF    DISEASE 


Gotamo  wishes  to  bathe,  and  orders  the  astonisht 
Anando  to  bring  his  bath-robe.  Standing  on  the 
steps  of  the  tank,  he  simply  says:  "I  would  fain 
bathe  in  the  tank  of  the  Victor's  Grove."  Sakko's 
throne  becomes  hot,  and  he  commands  the  proper 
authority  to  send  rain.  Torrents  fall  over  all 
Kosala. 


46.  MENTAL  ORIGIN  OF  DISEASE. 


Mark  II.  5. 
Jesus,   seeing  their   faith,    saith  unto  the 
sick  of  the  palsy,  Son,  thy  sins  are  forgiven. 


John  V.  14. 
Behold,  thou  art  made  whole :  sin  no  more, 
lest  a  worse  thing  befall  thee. 

49 


SACRED    TEXTS 


Classified  Collection  XXXV.    74.     (C.  T.  in  Chinese.) 

This  took  place  at  Savatthi. 

A  certain  monk  approacht  the  Lord  in 
the  usual  way,  and  sitting  on  one  side,  he  said 
unto  him  :  "  Lord,  there  is  in  such  and  such  a 
cloister  a  new  and  inexperienced  monk  who  is 
sick,  suffering  and  severely  ill.  Will  the  Lord 
be  so  kind  as  to  go  to  him  and  comfort  him?" 

Then  the  Lord,  considering  that  this  monk 
was  a  novice  and  sick  and  inexperienced,  went 
to  him.  Now  when  that  monk  saw  the  Lord 
coming,  even  from  afar,  he  began  to  make 
room  on  the  couch.  Then  the  Lord  said  to 
him  :  "Come,  now,  there  is  no  need  to  act 
thus :  there  are  seats  here  made  ready  :  I  will 
sit  on  one  of  them."  And  the  Lord  did  so. 
While  sitting,  he  said  to  the  monk:  "Surely, 
monk,  you  can  bear  up ;  you  are  able  to  move ; 
the  pains  are  going  away  and  not  coming  on. 
Your  deep  breathing  is  a  sign  that  they  are 
going  away,  and  not  coming  on." 

"  No,  Lord,  I  cannot  bear  up  ;  I  am  not 
able  to  move ;  my  sharp  pains  are  coming  on ; 
they  are  not  going  away.  The  deep  breathing 
is  a  sign  that  they  are  coming  on,  and  not 
going  away." 

*'Monk,  you  have  not  any  remorse  or 
regret  about  anything,  have  you  f 

"Certainly,  Lord ;  I  have  much  remorse 
and  much  regret." 

50 


46.    MENTAL    ORIGIN    OF    DISEASE 


*'You  surely  are  not  to  blame  for  any  mis- 
conduct ?" 

"It  is  not  that,  Lord." 

♦'Well,  monk,  if  you  are  not  to  blame  for 
any  misconduct,  then  why  have  you  remorse 
and  regret?" 

"Lord,  I  do  not  know  the  meaning  of  the 
doctrine  of  moral  purity  taught  by  the  Lord." 

"Well,  monk,  if  you  do  not  know  that, 
what  doctrine  taught  by  me  do  you  know  the 
meaning  of?" 

"  Lord,  I  know  the  meaning  of  the  doctrine 
about  passion  and  abstinence  taught  by  the 
Lord." 

"  Good,  monk,  good.  It  is  well  that  you 
know  the  meaning  of  the  doctrine  about  pas- 
sion and  abstinence  taught  by  me,  for  the 
meaning  of  these  is  the  doctrine  I  teach. 
What  think  you,  O  monk  ?  Is  the  eye  per- 
manent or  impermanent  ?" 

"Impermanent,  Lord." 

"Are  the  ear,  the  nose,  the  tongue,  the  body 
and  the  mind  permanent  or  impermanent  ?" 

"Impermanent,  Lord." 

"But  is  the  impermanent  painful  or 
pleasant  ?" 

"Painful,  Lord." 

"Well,  then,  can  you  predicate  of  what  is 

51 


SACRED    TEXTS 


impermanent,  painful   and  liable   to   change: 
'This  is  mine,  I  am  this,  this  is  myself?'  " 

"No,  Lord,  you  cannot." 

"Monk,  when  the  noble  and  learned  dis- 
ciple sees  this,  he  grows  weary  of  the  eye, 
weary  of  ear,  nose,  tongue,  body  and  mind. 
He  knows  that  after  this  existence  there  is  no 
beyond." 

This  is  what  the  Lord  said,  and  that  monk 
was  rapt  and  rejoiced  at  the  utterance  of  the 
Lord.  And  while  that  exposition  was  being 
uttered,  there  arose  in  that  monk  the  pure  and 
spotless  eye  of  religion,  namely  the  truth,  that 
whatever  has  the  quality  of  beginning  has  also 
the  quality  of  cessation. 


The  question  about  remorse  and  regret 
brings  out  the  idea  that  disease  is  the  result  of 
sin  or  of  bad  mental  states  induced  thereby.  In 
Majjhima  36,  a  Jain  objects  that  the  Buddhists 
have  mastery  over  their  minds,  but  not  over  their 
bodies.  Gotamo  replies  :  When  the  body  is  un- 
controlled, so  is  the  heart :  when  the  body  is 
controlled,  the  heart  is  likewise. 


52 


47-     DISPLAY  OF   PSYCHICAL   POWER  FORBIDDEN 

47.  DISPLAY  OF  PSYCHICAL  POWER 
FORBIDDEN. 


Mark  VIII.  II,  12. 

And  the  Pharisees  came  forth,  and  began 
to  question  with  him,  seeking  of  him  a  sign 
from  heaven,  tempting  him.  And  he  sighed 
deeply  in  his  spirit,  and  saith,  Why  doth  this 
generation  seek  a  sign  ?  Verily,  I  say  unto 
you,  There  shall  no  sign  be  given  unto  this 
generation. 


Minor  Section  on  Discipline,  V.  8. 
(C.  T.,  Mahi9asaka  Vinayo.)    Translated  in  S.B.E.  XX.  p.  81. 

Ye  are  not,  O  monks,  to  display  psychical 
power  or  miracle  of  superhuman  kind  before 
the  laity.  Whoever  does  so  is  guilty  of  a 
misdemeanor. 


53 


SACRED    TEXTS 


48.  SAVING  POWER  OF  BELIEF. 


Mark  IX.  23. 

Jesus  said   unto  him,  If  thou  canst !     All 
things  are  possible  to  him  that  believeth. 


Cf.  John  III.  18,  and  the  New  Testament  thruout. 


Numerical  Collection  I.  17.     (C.  T.,  N.  C.  714.) 

Monks,  I  do  not  perceive  another  single 
quality  whereby  beings,  upon  the  dissolution 
of  the  body  after  death,  rise  again  in  states  of 
suffering,  woe,  destruction  and  hell,  to  be  com- 
pared, O  monks,  to  false  belief. 

Beings  possest  of  false  belief,  O  monks, 
upon  the  dissolution  of  the  body  after  death, 
rise  again  in  states  of  suffering,  woe,  destruc- 
tion and  hell. 

Monks,  I  do  not  perceive  another  single 
quality  whereby  beings,  upon  the  dissolution 
of  the  body  after  death,  rise  again  in  the  world 
of  weal  and  paradise,  to  be  compared,  O 
monks,  with  Right  Belief.(i) 

Beings  possest  of  Right  Belief,  O  monks, 
upon  the  dissolution  of  the  body  after  death, 
rise  again  in  the  world  of  paradise. 

(i)  The  first  step  in  the  Noble  Eightfold  Path  of  Gotamo's 
famous  Sermon  in  the  Deer  Park  near  Benares.  The  doctrine 
of  the  saving  power  of  Belief  is  thus  fundamental  in  Buddhism. 

54- 


!.    SAVING   POWER  OF  BELIEF. 


Josiah  N.  Gushing,  in  his  posthumous  Christ 
and  Buddha  (Philadelphia,  1907)  observes  that 
there  is  a  slight  parallelism  between  Nirva;za  and 
Eternal  Life.  But  the  parallel  is  rather  between 
the  latter  and  the  life  of  the  Buddhist  paradise 
{saggd);  or,  better  still,  the  life  of  the  world  of 
Brahma,  the  supreme  personal  Ruler.  As  we  shall 
observe  below  (Parallel  58,  note),  the  supreme  per- 
sonal God  of  Buddhism  is  not  the  First  Cause,  but 
the  highest  human  being  in  the  universe.  Nirva^m 
is  beyond  all:  beyond  the  universe,  beyond 
heaven,  beyond  God.  It  has  no  Christian  parallel 
whatever.  It  is  more  akin  to  Herbert  Spencer's 
Unknowable,  and  consequently  finds  no  place  in 
the  present  book. 


55 


SACRED    TEXTS 


49.  SPIRITUAL  SONSHIP  AND 
SPIRITUAL  SACRIFICE. 


John  I.  12-13. 

But  as  many  as  received  him,  to  them 
gave  he  the  right  to  become  children  of  God, 
even  to  them  that  believe  on  his  name:  which 
were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God. 


John  III.  5-7. 

Verily,  verily,  I  say  unto  thee,  Except  a 
man  be  born  of  water  and  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God.  That  which 
is  born  of  the  flesh  is  flesh;  and  that  which  is 
born  of  the  Spirit  is  spirit.  Marvel  not  that  I 
said  unto  thee,  Ye  must  be  born  anew. 


Romans  VIII.  17. 

If  children,  then  heirs  ;  heirs  of  God,  and 
joint-heirs  with  Christ;  if  so  be  that  we  suffer 
with  him,  that  we  may  be  also  glorified  with 
him. 

I.  Corinthians  IV.  15. 

For  tho  ye  should  have  ten  thousand 
tutors  in  Christ,  yet  have  ye  not  many  fathers : 
for  in  Christ  Jesus  I  begat  you  thru  the  Gospel. 

56 


49-    SPIRITUAL  SONSHIP  AND   SPIRITUAL  SACRIFICE 


Galatians  IV.  19. 
My  little  children,  of  whom  I  am  again  in 
travail  until  Christ  be  formed  in  you. 


Philemon  10. 
I  beseech  thee  for  my  child,  whom  I  have 
begotten  in  my  bonds. 


(On  sacrifice) 
Matthew  IX.  13. 
But  go  ye  and  learn  what  this  meaneth,  I 
desire   mercy,  and  not  sacrifice :   for  I   came 
not  to  call  the  righteous,  but  sinners. 

[/  desire  mercy,  and  not  sacrifice,  is  a 

quotation  from  Hosea  VI.  6.] 


Matthew  XII.  7. 


But  if  ye  had  known  what  this  meaneth,  I 
desire  mercy,  and  not  sacrifice,  ye  would  not 
have  condemned  the  guiltless. 


Hebrews  IX.  23. 
It  was  necessary  therefore  that  the  copies 
of  the  things  in  the  heavens  should  be  cleansed 
with  these;   but  the   heavenly    things    them- 
selves with  better  sacrifices  than  these. 


57 


SACRED    TEXTS 


Logia  Book  loo.     (S.  P.,  N.  C.  546.)  (i) 

This  was  said  by  the  Lord,  said  by  the 
Arahat,  and  heard  by  me. 

Monks,  I  am  a  Brahmin,  suitable  to  beg 
of;  drinking  always  pure  drink  ;  wearing  my 
last  body;  an  incomparable  Healer  and  Physi- 
cian. Ye  are  my  lawful  sons,  born  of  my 
mouth,  born  of  my  religion(2) ;  spiritual  heirs, 
not  carnal  ones. 

There  are  also,  O  monks,  both  carnal  and 
spiritual  alms ;  carnal  and  spiritual  distribu- 
tion;  carnal  and  spiritual  help.  And  the 
spiritual  is  always  the  chief. 

And  again  there  are  two  sacrifices  :  carnal 
sacrifice  and  spiritual  sacrifice ;  and  of  these 
twain,  the  chief  one,  monks,  is  the  spiritual 
sacrifice. 

This  is  the  meaning  of  what  the  Lord 
spake,  and  here  it  is  rendered  thus : 

He  who,  without  stint,  hath  offered  a  spir- 
itual sacrifice — 
The  Tathagato,  who  pitieth  all  beings — 

(i)  Logion  100  is  wanting  in  the  Chinese  Itiv^-tika  (N.  C. 
No.  714),  but  this  passage  with  omission  of  the  utterance  about 
the  spiritual  sacrifice  is  found  in  the  text  corresponding  to  the 
Sawyutta  VIII.  7,  i.  e.  the  text  above  cited  and  in  N.  C.  No.  544. 
The  similarity  of  this  Logia  passage  to  the  Sela  of  the  Sutta 
Nipato  is  also  to  be  noticed.  To  this  latter  text  we  have  a  cor- 
responding text  in  the  Chinese  Ekottara,  but  the  stanzas  are 
omitted.     (A.  M.) 

(2)   Or,  spiritually  born  {dhamma-horw) . 

58 


50.    THE   SPIRITUAL  WARFARE   IS  INTERNECINE 

He  indeed  is  the  best  among  angels  and 

mortals : 
Sentient   beings   worship   him   who   hath 

past  beyond  Existence. 

Exactly  this  is  the  meaning  of  what  the 
Lord  said,  and  thus  it  was  heard  by  me. 


50.  THE  SPIRITUAL  WARFARE 
IS  INTERNECINE. 


Luke  XII.  49-53. 

I  came  to  cast  fire  upon  the  earth  ;  and 
what  will  I,  if  it  is  already  kindled  ?  But  I 
have  a  baptism  to  be  baptized  with ;  and  how 
am  I  straitened  till  it  be  accomplisht !  Think 
ye  that  I  am  come  to  give  peace  in  the  earth  ? 
I  tell  you,  Nay;  but  rather  division  :  for  there 
shall  be   from   henceforth  five  in  one   house 

59 


SACRED    TEXTS 


divided,  three  against  two,  and  two  against 
three.  They  shall  be  divided,  father  against 
son,  and  son  against  father;  mother  against 
daughter,  and  daughter  against  her  mother; 
mother-in-law  against  her  daughter-in-law, 
and  daughter-in-law  against  her  mother-in- 
law. 


Matthew  X.  34-36. 

Think  not  that  I  came  to  send  peace  on 
the  earth :  I  came  not  to  send  peace,  but  a 
sword.  For  I  came  to  set  a  man  at  variance 
against  his  father,  and  the  daughter  against 
her  mother,  and  the  daughter-in-law  against 
her  mother-in-law  :  and  a  man's  foes  shall  be 
they  of  his  own  household. 


Hymns  of  the  Faith  294,  295. 

(C.  T.  Nanjio  132 1  and  1439.     The  verses  are  quoted 
in  N.  C.  1273  and  1275.) 

Mother  and  father  having  slain. 
And  two  kings  of  the  Warrior  caste ; 
A  kingdom  and  its  people  having  slain, 
A  Brahmin  scatheless  goes. 

Mother  and  father  having  slain. 
And  two  kings  of  the  Brahmin  caste. 
Yea,  and  an  eminent  man  besides, 
A  Brahmin  scatheless  goes. 
60 


50.    THE   SPIRITUAL  WARFARE  IS  INTERNECINE 

There  was  a  law  in  ancient  India  forbidding  a 
Brahmin  to  be  executed  tho  guilty  of  the  worst 
crimes.  (S.  B.  E.  Vol.  II,  p.  42 ;  XIV,  pp.  201 
and  233).  The  Buddhists,  who  so  often  use  the 
word  Brahmin  in  a  mystic  sense,  allude  here  to  the 
killing  of  our  psychical  parents,  craving  and  ignor- 
ance. See  the  note  in  Beal's  Dhammapada  from 
the  Chinese.  Paul  Carus,  in  quoting  this  note 
{^Buddhism  audits  Christiati  CriticSy  pp.  190,  191) 
adduces  Matthew  X.  21  as  a  parallel.  But  this  text 
refers  to  Persecution.  The  true  parallel  is  based 
upon  an  oracle  of  the  prophet  Micah's  (VII.  6).  In 
Matthew,  the  prediction  of  persecution  is  closely 
associated  with  the  mystic  utterance  about  spiritual 
warfare,  but  Luke  rightly  separates  the  two  (Luke 

XII.  4-12;  49-53). 


61 


SACRED    TEXTS 


51.  SELF-MARTYRDOM 

or, 

RELIGIOUS  SUICIDE. 


Mark  VIII.  31-36. 

And  he  began  to  teach  them,  that  the  Son 
of  man  must  suffer  many  things,  and  be  re- 
jected by  the  elders,  and  the  chief  priests,  and 
the  scribes,  and  be  killed,  and  after  three  days 
rise  again.  And  he  spake  the  saying  openly. 
And  Peter  took  him,  and  began  to  rebuke 
him.  But  he  turning  about,  and  seeing 
his  disciples,  rebuked  Peter,  and  saith.  Get 
thee  behind  me,  Satan :  for  thou  mindest  not 
the  things  of  God,  but  the  things  of  men.  And 
he  called  unto  him  the  multitude  with  his  dis- 
ciples, and  said  unto  them.  If  any  man  would 
come  after  me,  let  him  deny  himself,  and  take 
up  his  cross,  and  follow  me.  For  whosoever 
would  save  his  life  shall  lose  it ;  and  whoso- 
ever shall  lose  his  life  for  my  sake  and  the 
gospel's  shall  save  it.  For  what  doth  it  profit 
a  man,  to  gain  the  whole  world,  and  forfeit  his 
life? 


The  prediction  of  his  passion  is  repeated  by 
Jesus:  Mark  IX.  12,  13;  30-32;  and  again  as 
follows : 


62 


51.   self-martyrdom;  or,  religious  suicide 

Mark  X.  32-34. 
And  they  were  in  the  way,  going  up  to 
Jerusalem ;  and  Jesus  was  going  before 
them:  and  they  were  amazed;  and  they  that 
followed  were  afraid.  And  he  took  again 
the  twelve,  and  began  to  tell  them  the  things 
that  were  to  happen  unto  him,  [saying,] 
Behold,  we  go  up  to  Jerusalem ;  and  the  Son 
of  man  shall  be  delivered  unto  the  chief  priests 
and  the  scribes ;  and  they  shall  condemn  him 
to  death,  and  shall  deliver  him  unto  the  Gen- 
tiles :  and  they  shall  mock  him,  and  shall  spit 
upon  him,  and  shall  scourge  him,  and  shall 
kill  him ;  and  after  three  days  he  shall  rise 
again. 

The  remarkable  passage  in  italics  is  peculiar 
to  Mark,  the  Luke  preserves  an  echo  of  it :  Luke 
XIX.  28.  And  when  he  had  thus  spoken,  he 
went  on  before,  going  up  to  Jerusalem.  This 
is  a  frequent  phenomenon  in  Luke :  an  echo  sur- 
vives of  a  passage  otherwise  supprest  or  even  con- 
tradicted, as  at  XXIV.  6,  where  the  words,  when 
he  was  yet  in  Galilee,  are  a  reminiscence  of 
Mark's  charge  to  go  into  Galilee,  and  expect  there 
an  apparition  of  the  risen  Christ,  who,  according 
to  Luke,  appeared  only  in  Judea. 

In  the  present  case,  the  full  meaning  of  the 
going  on  before  is  only  clear  from  Mark,  like  so 
many  other  things  of  human  interest.  Jesus  be- 
came excited  i7i  anticipation  of  his  martyrdom^  and 

63 


SACRED    TEXTS 


walkt  ahead  of  the  disciples  at  so  rapid  a  pace  that 
they  were  astonisht. 


Mark  IX.  43-48. 
If  thy  hand  cause  thee  to  stumble,  cut  it 
off :  it  is  good  for  thee  to  enter  into  life  maimed, 
rather  than  having  thy  two  hands  to  go  into 
hell,  into  the  unquenchable  fire.  And  if  thy 
foot  cause  thee  to  stumble,  cut  it  off :  it  is  good 
for  thee  to  enter  into  life  halt,  rather  than  hav- 
ing thy  two  feet  to  be  cast  into  hell.  And  if 
thine  eye  cause  thee  to  stumble,  cast  it  out :  it 
is  good  for  thee  to  enter  into  the  kingdom  of 
God  with  one  eye,  rather  than  having  two  eyes 
to  be  cast  into  hell ;  where  their  worm  dieth 
not,  and  the  fire  is  not  quencht. 


This  command  is  found  in  Matthew,  not  only 
in  the  parallel  text  (XVIII.  8,  9,)  but  also  in  the 
Sermon  on  the  Mount  (V.  29,  30).  Its  genuineness 
is  therefore  as  certain  as  anything  can  be  that  Jesus 
said  :  an  agreement  between  Mark  and  the  Logia- 
Source  being  conclusive.  Luke,  however,  sup- 
presses it  altogether.  Mark  supplies  the  occasion : 
viz.,  Christ's  final  meditations  upon  his  destiny  and 
the  deep  mysteries  of  death.  All  these  texts  belong 
to  the  last  scenes.  His  rebuke  to  Peter  implies 
that  Divine  reasons  require  his  martyrdom,  while 
Peter  can  only  think  humanly  and  wish  his  Master 
to  live. 

64 


51.   self-martyrdom;  or,  religious  suicide 

Classified  Collection, 
Book  of  Temptations,  Chapter  III.  3. 

(Chap.  8  in  Chinese.) 

Thus  have  i  heard  :  Once  the  Lord  was 
staying  at  the  Capital,  in  the  Bamboo  Grove, 
at  the  squirrels'  feeding-ground.  And  on  that 
occasion  St.  Godhiko  was  staying  at  Black 
Rock  upon  Mount  Seer-hill.  Now  St.  Godhiko 
was  continuing  earnest,  ardent  and  strenuous 
and  attained  the  heart-deliverance  of  Trance. 
And  then  St.  Godhiko  failed  of  that  heart- 
deliverance  of  trance.  Then  a  second  time  he 
continued  earnest,  ardent  and  strenuous  and 
attained  as  before,  but  failed  also  as  before. 
And  so  unto  six  times.  At  last,  at  the  seventh 
trial,  he  thought :  "  Six  times  have  I  failed  of 
the  heart-deliverance  of  trance.  What  now 
I  commit  suicide?"  [Literally,  fetch  a  sword.) 
Now,  Maro,  the  Evil  One,  perceiving  St. 
Godhiko's  intention,  approacht  the  Lord  and 
uttered  this  stanza : — 

*'0  Hero  great!     O  Intellect  sublime  ! 
Shining  with  glory  of  supernal  power, 
All  wrath  and  fear  transcending, 
Thy  feet  I  worship,  Seeing  One ! 
O  Hero  great,  thy  follower, 
Death-overcoming,  longs  for  death, 
Yea,  thinketh  thereupon. 
Dissuade  him,  O  thou  splendor-bearer ! 
Lord,  how  shall  follower  of  thine, 

65 


SACRED    TEXTS 


With  thy  religion  pleased, 

While  yet  novitiate,  whose  heart  has  not 

attained, 
Depart  this  life,  O  famed  of  men  ?" 

Then  at  that  very  time  St.  Godhiko  com- 
mitted suicide ;  and  the  Lord,  recognizing 
Maro  the  Evil  One,  addrest  him  in  this  verse : 

"The  wise  thus  do  indeed. 
They  hanker  not  for  life  ; 
O'ercoming  Thirst  and  the  root  thereof, 
Godhiko  hath  unto  Nirvana  past." 

Then  the  Lord  addrest  the  monks : 
'Come,  brethren,  let  us  go  to  Black  Rock  upon 
Mount  Seer-hill,  where  Esquire(i)  Godhiko 
has  committed  suicide." 

"Even  so,  Lord,"  replied  those  monks 
unto  the  Lord.  And  so  the  Lord  with  a  great 
number  of  monks  arrived  at  Black  Rock  upon 
Mount  Seer-hill.  And  the  Lord  saw  from 
afar  St.  Godhiko  lying  on  his  bed,  with  his 
shoulder  turned  over. 

At  the  same  time  a  pillar  of  smoke  or  of 
darkness  went  east  and  west,  north  and  south, 
upward,  downward  and  across.  Then  the 
Lord  askt  the  monks  :  "Brethren,  do  you  not 
see  that  pillar  of  smoke  or  of  darkness  going 
in  all  directions  ?" 

(i).  Observe  that  the  sacred  writer  calls  Godhiko  Saint 
{dyasma),  but  Gotamo  calls  him  gentleman  or  esquire  (^kula- 
piitfo.) 

66 


51.  self-martyrdom;  or,  religious  suicide 

"Yes,  Lord." 

"That,  O  monks,  is  Maro  the  Evil  One, 
searching  for  the  consciousness  of  Esquire 
Godhiko,  thinking  that  his  consciousness  is 
estabHsht.  But  Esquire  Godhiko,  brethren, 
has  past  into  Nirvana,  with  no  consciousness 
establisht." 

Then  Maro  the  Evil  One  took  the  form  of 
a  lute-playing  youth,  approacht  the  Lord  and 
uttered  this  stanza  : — 

"Above,  below,  and  everywhere. 
In  all  directions, 
I  seek  and  do  not  find. 
Whither  hath  Godhiko  gone  ?" 

[Buddha  replies :] 

"That  sage  endowed  with  wisdom. 
Meditative,  ever  with  rapture  glad. 
Devoted  thereunto  by  day  and  night, 
Cared  not  for  life. 

"Death's  army  he  hath  conquered. 
And  Cometh  not  to  rebirths  any  more ; 
O'ercoming  Thirst  and  the  root  thereof, 
Godhiko  hath  unto  Nirvana  past." 

[Epilog]. 

O'erwhelmed   with  grief,  he  let  his  lute- 
string fall ; 
The  melancholy  goblin  disappeared. 

67 


SACRED    TEXTS 


Warren  translated  this  story  from  the  Dham- 
mapada  Commentary,  which  follows  the  Samyutta 
Nikayo  pretty  closely,  but  ends  with  the  statement 
that  Buddha  spoke,  on  this  occasion,  the  57th 
stanza  of  the  Hymns : — 

The  Tempter  findeth  not  the  way  of  those 
Endowed  with  virtue,  living  earnestly, 
Emancipated  by  thoro  knowledge. 

Other  suicides  are  reported  to  Buddha  by 
Anando,  in  Classified  Collection  LIV.  9.  They  are 
evidently  the  same  as  those  which  called  forth  the 
Third  Parajika  :  Buddha  has  been  discoursing  on 
the  impurity  of  the  body,  and  many  monks  commit 
suicide. 

At  XXXV.  87,  Channo  commits  suicide  during 
illness,  in  spite  of  the  remonstrances  of  Sariputto 
and  Cundo  the  Great.  Buddha  says  he  was  justi- 
fied :  Any  one,  O  Sariputto,  who  lays  down 
this  body  and  takes  another  one,  I  call  blame- 
worthy. But  not  such  was  the  monk  Channo. 
Brother  Channo  committed  suicide  without 
blame.     Thus  must  you  maintain,  Sariputto. 

The  Third  Parajika  (i.  e.  the  third  out  of  Four 
Unpardonable  Offenses,  which  involve  excommuni- 
cation) is  to  encourage  another  to  commit  suicide, 
or  to  assist  him  thereto.  The  substance  of  this 
Parajika  is  now  accessible  in  English  (Edward  P. 
Buffet,  in  the  American  Law  Review,  1 908).  The  ex- 
ample of  Godhiko  and  the  other  cases  cited  prove 
that  Gotamo  condoned  suicide  when  committed 
68 


51.  self-martyrdom;  or,  religious  suicide 

from  a  right  motive,  just  as  the  Romans  did  ;  as 
the  Old  Testament  tacitly  does  the  suicide  of  Saul ; 
and  as  certain  Church  Fathers  permit  it  to  women 
in  defense  of  their  chastity.  But  to  do  it  in  mere 
mental  depression,  especially  when  urged  from 
without,  is  impermissible.  Here,  as  so  often,  the 
Christ  and  the  Buddha  see  eye  to  eye:  the  physical 
life  is  not  an  end  in  itself,  and  not  worth  preserving 
when  hostile  to  the  spiritual.  But  the  self-sacrifice 
of  one's  life  is  a  solemn  and  consecrated  act,  only 
to  be  undertaken  from  profound  inward  conviction 
that  no  good  end  can  any  longer  be  subserved  by 
retaining  it,  or  that  one's  duty  to  the  race  requires 
it.  Is  not  the  military  patriot,  as  typified  in  Arnold 
of  Sempach,  just  as  much  a  suicide  as  Godhiko  ? 

The  Jains  too  hedged  about  their  permitted 
religious  suicide  with  prohibitive  requirements, 
which  would  have  restricted  it  to  a  few  ascetic  aris- 
tocrats. But  Hindu  usage  was  freer,  and  the  Bud- 
dhist (probably)  who  mounted  his  self-made  pyre  at 
Athens  in  the  reign  of  Augustus,  was  a  typical  exam- 
ple of  the  national  stoicism,  and  not  of  any  Buddhist 
practise.  If  Strabo  correctly  records  the  reason  for 
this  man's  suicide,  viz.,  the  dread  lest  his  thus  far 
successful  life  might  be  followed  by  adversity,  the 
self-immolator  certainly  was  acting  against  the 
Master's  approval.  Even  euthanasia  for  mutilated 
persons  is  forbidden  at  the  end  of  the  Third 
Parajika. 

It  is  fair  to  add  that  Anesaki  objects  to  this 
present  Parallel,  on  the  ground  that  it  is  derogatory 
69 


SACRED  TEXTS 


to  the  self-sacrifice  of  Christ.  But  it  seems  to  me 
that  that  sacrifice  is  inseparable  from  the  idea  of 
Religious  Suicide.  It  was  certainly  so  in  the  Bud- 
dhist development  of  the  doctrine.  In  the  earlier 
texts,  it  is  Buddha's  Renunciation  and  Enlighten- 
ment that  are  magnified  ;  but  the  former  was  com- 
mon to  all  ascetics,  and  the  latter  was  rapture  rather 
than  pain.  But  in  the  later  texts,  like  the  IVay  to 
Siiper7ial  Knowledge,  the  Jataka  Commentary  and 
the  Mahayana  patristics,  we  find  the  doctrine  of  a 
sacrificial  Incarnation  :  in  bygone  lives  the  Indian 
Messiah  had  conceived  the  Great  Compassion  and 
resolved  to  save  the  world.  But  there  are  germs 
of  the  doctrine  in  the  Birth-Stories.  In  Jataka  316, 
the  immortal  Hare,  to  feed  a  starving  brahmin, 
leaps  on  burning  coals.  But  the  brahmin  is  Sakko 
in  disguise,  the  fire  is  an  illusion  produced  by  him, 
and  the  would-be  suicide  is  unharmed.  The  act  of 
heroism  shall  be  known  thruout  the  Eon,  says 
Sakko,  and  he  daubs  the  sign  of  the  Hare  upon 
the  moon.  The  legend  grew  and  grew,  until,  in 
the  Gospel  Lotus,  we  read  : 

'Tn  the  whole  universe  there  is  not  a  single 
spot  so  small  as  a  mustard-seed  where  he  has  not 
surrendered  his  body  for  the  sake  of  creatures." (2) 
(S.  B.  E.  XXI,  p.  251.) 

(2)  Observe  that  no  heavy  type  is  used  in  this  quotation. 
The  Gospel  Lotus  is  a  Mahayana  work,  possibly  of  post-Chris- 
tian date,  and  is  no  part  of  the  genuine  Tripi/aka.  Japanese 
Buddhism,  however,  has  exalted  it  into  a  Bible,  known  as 
Hokekyo.  In  Nepal  too  it  is  one  of  Nine  Dhar?nas. 
70 


51.   self-martyrdom;  or,  religious  suicide 

In  chapter  22  of  the  Lotus  (a  later  addition  to 
the  genuine  text,  which  consisted  of  chapters  1-20 
and  27)  a  certain  Bodhisat  (i.  e.  a  saint  in  training 
for  a  Buddha)  burns  his  body  in  order  to  pay  wor- 
ship to  the  Tathagato  and  the  Gospel  Lotus.  The 
flames  illuminate  eighty  worlds,  and  eighty  Bud- 
dhas  applaud  the  act :  no  worship,  say  they,  can 
equal  the  sacrifice  of  one's  own  body  :  it  is  nobler 
than  the  renunciation  of  royalty,  children  and  wife. 
{^Ibid.  pp.  379,  380). 

It  is  quite  likely  that  here  we  have  Christian 
influence  upon  later  Buddhism.  The  Rev.  Arthur 
Lloyd,  president  of  the  Asiatic  Society  of  Japan, 
even  suggests  that  the  Gospel  Lotus  {Saddharma 
Pundanka)  might  be  the  identical  work  known  as 
Gospel  to  the  founder  of  Manicheism  (Vol.  i, 
p.  138).  f3)  But  Anesaki  considers  the  Mahayana 
pre-Christian.     I  believe  myself  that  Buddhism  and 

(3)  Professor  Lloyd  remarks  :  "Edmunds  and  Anesaki,  in 
their  Buddhist  and  Christian  Gospels,  think  that  the  man  [men- 
tioned on  p.  1 1 9  of  Vol.  i]  cannot  have  been  a  Buddhist,  because 
Buddhism  forbids  suicide."  The  opinion  was  not  Anesaki 's, 
but  mine,  and  even  in  the  Tokyo  edition  (pp.  26  and  27)  I 
exprest  a  doubt  by  reason  of  the  known  cases  of  Buddhist  suicide. 
The  present  paragraphs  on  the  Gospel  Lotus  are  due  to  the 
stimulating  lectures  of  Lloyd,  delivered  in  Tokyo  in  November 
and  December,  1907,  and  reported  in  The  Japan  Times.  I  agree 
with  him  that  the  ascetic  in  question  was  probably  a  Buddhist.  It 
is  unlikely  that  a  Brahmin  or  a  Jain  would  have  left  India.  If 
the  man  was  a  Buddhist,  the  practise  of  Religious  Suicide  was 
pre-Christian  among  votaries  of  that  faith,  and  probably  also 
the  Mahayana  laudation  thereof. 

71 


SACRED  TEXTS 


Christianity,  whether  historically  connected  or  not, 
are  two  parts  of  one  great  spiritual  movement — one 
cosmic  upheaval  of  the  human  soul,  which  burst 
open  a  crater  in  India  five  hundred  years  before 
Christ  and  a  second  and  greater  one  in  Palestine 
at  the  Christian  Advent.  Whether  the  lava  which 
the  twain  ejected  ever  met  in  early  times  or  not  is 
of  little  moment :  it  came  from  the  same  fount  of 
fire.  And  now,  over  the  whole  planet,  the  two 
have  assuredly  met,  and  the  shaping  of  the  religion 
of  the  future  lies  largely  in  their  hands. 


72 


52.    THE   SAVIOR  IS  UNIQUE 


Part  IV. 


THE  LORD. 


52.  THE  SAVIOR  IS  UNIQUE. 


John  I.  14  and  18. 
The  Word  became  flesh,  and  dwelt  among 
us  (and  we  beheld  his  glory,  glory  as  of  the 
only  begotten  from  the  Father),  full  of  grace 

and  truth No  man  hath  seen  God  at  any 

time;  the  only  begotten  Son,  which  is  in  the 
bosom  of  the  Father,  he  hath  declared  him. 


Hebrews  IX.  26. 
Now  once  at  the  end  of  the  ages  hath  he 
been  manifested  to  put  away  sin  by  the  sacri- 
fice of  himself. 


73 


SACRED    TEXTS 


Numerical  Collection  I.  15.(1) 
Translated  in  substance  by  Oldenberg  :     Buddha,  English 
translation,  1882,  p.  328.     Cf.  Long  Collection,  Dialog  28;(2) 
Middling  Collection,  Dialog  115,  Chinese  181. 

It  is  unlikely  and  impossible,  O  monks,  for 
two  Arahats  who  are  perfect  Buddhas  to  arise 
simultaneously  in  the  same  world-system : 
this  is  not  likely.  But  it  is  likely,  O  monks, 
for  one  Arahat  who  is  a  perfect  Buddha  to 
arise  in  one  world-system :  this  is  quite  likely. 

A  similar  statement  is  made  of  an  emperor  (3) 
and  then  it  is  denied  that  a  woman  can  be  a 
Buddha,  an  emperor,  a  Sakko,  a  Maro,  or  a  Brahma. 


Numerical  Collection  IV.  36.     (S.  T.  in  Samyukta. ) 

Partly  translated  by  H.  Kern  :    Manual  of  Buddhism  : 

Leipzig,  1896,  p.  64. 

Once  the  Lord  had  entered  upon  the  main 
road  between  High-town  and  White-town. 
Now  Dono  the  Brahmin  entered  it  likewise. 
And  he  saw  the  wheels  on  the  Lord's  feet,  with 
their  thousand  spokes,  their  tires  and  naves,  and 

( I )  In  the  Chinese  Ekottara  there  is  no  text  exactly  agree- 
ing with  this,  but  we  have  in  three  passages  mention  of  one 
Tathagato  appearing  in  the  world.      (A.  M.) 

(2)  With  this  agrees  in  substance  Dirgha,  No.  18. 
There  we  read  :  The  Lord  is  incomparable  in  his  wis- 
dom, incomparable  in  his  miraculous  powers;  all  the 
ascetics  and  priests  in  the  world  cannot  excel  the 
Tathagato  [in  these  respects] .      (A.  M.) 

(3)  I  was  interested  to  learn  lately  from  the  lips  of  a 
Hindu  that  the  ancient  title  cakkavatti  is  applied  today  to  the 
Queen  of  England  as  Empress  of  India.      (Note  of  1899. ) 

74 


52.    THE   SAVIOR   IS   UNIQUE 


all  their  parts  complete.  Having  seen  them, 
he  thought  to  himself:  "Wonderful  and  mar- 
velous indeed  !  These  cannot  be  the  feet  of  a 
human  being." 

Then  the  Lord,  stepping  aside  from  the 
road,  sat  at  the  root  of  a  tree  in  the  posture  of 
meditation,  holding  his  body  erect,  looking 
straight  before  him,  and  collecting  his  mind. 
And  Dono  the  Brahmin,  following  the  Lord's 
feet,  saw  him  sitting  at  a  tree-root  with  serene 
and  pleasing  looks,  his  faculties  and  mind  at 
peace,  with  the  highest  control  and  calm,  in 
the  attainment  [of  trance],  subdued  and 
guarded.  Upon  seeing  the  hero,  [literally, 
the  elephant,']  with  his  faculties  at  peace,  he 
approacht  the  Lord  and  said : 

"Are  you  not  an  angel  ?" 

"No,  Brahmin  ;  I  am  not  an  angel." 

"Are  you  not  a  celestial  genius  ?" 

"No,  Brahmin;  I  am  not." 

"Are  you  not  a  goblin  ?" 

"No,  Brahmin;  I  am  not  a  goblin." 

"Are  you  not  a  man  ?" 

"No,  Brahmin;  i  AM  NOT  A  MAN." 

"If  you  are  none  of  these,  what  are  you, 
then  ?" 

"Brahmin, those  Depravities (<^^«^^<7)where- 
from  as  an  angel  I  should  consider  myself  un- 
delivered, are  for  me  renounced,  uprooted,  dug 

75 


SACRED    TEXTS 


out,  annihilated,  unable  to  rise  again  in  the 
future.  And  those  depravities  wherefrom  as  a 
genie,  a  goblin  or  a  man  I  should  consider  my- 
self undelivered,  are  likewise  renounced  and 
uprooted.  Monks,  (4)  even  as  a  blue  lotus,  a 
water-rose  or  a  white  lotus  is  born  in  the 
water,  grows  up  in  the  water,  and  stands  lifted 
above  it  by  the  water  undefiled,  even  so. 
Brahmin,  am  I  born  in  the  world,  grown  up  in 
the  world  and  I  abide,  overcoming  the  world, 
by  the  world  undefiled.  O,  Brahmin,  you 
must  call  me  a  Buddha." 

In  the  Chinese  Ekottara,  the  same  thing  is 
told  of  Maudgalyayana,  and  in  N.  C.  No.  546, 
which  agrees  perfectly  with  the  version  here  quoted, 
except  the  place  (at  ^ala-village  in  Ko9ala). 

In  a  chapter  of  the  later  Chinese  Dharmapada 
version  corresponding  to  XXII.  of  the  Pali  we  find 
a  passage  similar  to  these  stanzas  (N.  C.  No.  1439)- 

One  who  overcomes  himself  is  a  hero, 
Endowed  with  all  good  conduct : 
He  is  neither  devo  nor  gandharva. 
Nor  Maro  nor  Brahma. 

Further  on  the  exercise  of  self-control  is 
recommended. 

We  have  in  the  Chinese  three  versions  of  the 
text  corresponding  to  the  Pali  Agguttara  IV.  36. 

(4)  Evidently  a  slip  of  the  scribes  for  O  Brahmin.  The 
passage  occurs  in  Sawyutta  XXII.  94,  translated  below,  Parallel 
72. 

76 


52.    THE   SAVIOR  IS   UNIQUE 


Two  are  found  in  the  Brahma?2a-sa?;/yukta  of  the 
Sa;;2yukta-agama  and  one  in  the  sixth  division 
(38th  Chapter  of  Nanjio's  Catalog)  in  the  Ekottara. 
The  three  agree  with  the  Pali  in  substance.  The 
Sa?«yukta  versions  give  the  name  of  the  Brahmin 
{Dono  in  Pali)  as  Dhnma  or  Smoke,  and  give  \  3 
of  the  Pali  in  verse  after  the  stanzas  of  T[  4  (omitted 
in  the  translation  above). 

The  Ekottara  versions  give  no  name  of  the 
Brahmin  and  explain  what  are  the  six  senses  and 
how  these  are  annihilated  in  Buddha.  This  part 
stands  for  \  3  and  4  of  the  Pali.     (A.  M.) 


Note  on  the  Grotesque  in  Buddhism. 

The  comparison  of  Buddha  to  an  elephant(5) 
excites  in  some  a  smile.  But  the  elephant  is  just 
as  gentle  as  the  lamb  and  far  more  majestic,  yet 
we  are  not  shockt  by  the  Apocalyptic  Lamb  upon 
the  throne  of  the  Godhead.  I  am  told  that  certain 
items  in  the  Buddhist  Scriptures  are  trivial  or 
grotesque.  Are  the  Gospels  free  from  the  like  ? 
Joseph's  perplexity  at  the  pregnancy  of  Mary,  till  a 
dream  assures  him  it  is  supernatural ;  the  food  and 
raiment  of  the  Baptist ;  the  fantastic  scenes  of  the 
Temptation  ;  the  baptismal  Dove  ;  the  transmuted 
water;  the  extemporized  creation  of  fishes;  the 
devils  who  know  the  Son  of  God  ;  the  clay  and  the 
spittle  ;    the   Gadarene  swine  (so  humorously  de- 

(5)  Cf.  Lalita  Vistara  Chap.  V.,  and  Windisch  at  the 
XII.  Congress  of  Orientalists.      (A.  M.  ) 

77 


SACRED    TEXTS 


picted  by  Carlyle) ;  the  coin  in  the  fish's  mouth  ; 
the  Matthean  parallel  between  Jonah's  three  nights 
and  Christ's  ;  the  rivers  that  flow  from  a  believer's 
belly;  the  blasted  fig-tree;  the  Matthean  mistake 
about  the  two  asses  ;  the  whipping  of  the  hucksters  ; 
the  Matthean  apparitions  of  the  corpses ;  the  hand 
in  the  resurrected  side ;  the  risen  Lord  eating 
broiled  fish  ;  the  vision  of  the  sheet-full  of  animals  ; 
the  Elect  collected  by  a  trumpet ;  the  adulterers 
cast  into  a  bed  :  are  not  all  these  New  Testament 
incidents  and  saws  grotesque  except  to  us  who  are 
powerfully  psychologized  by  the  Christian  ideals  ? 
No  philosopher  will  make  objection  for  a  moment 
to  the  Buddhist  books  on  the  score  of  the  grotesque. 


78 


^2.    I  HAVE  OVERCOME  THE  WORLD 


53.  I  HAVE  OVERCOME  THE  WORLD. 


John  XVI.  33. 

Be  of  good  cheer ;    I  have  overcome  the 
world. 


I  John  V.  4,  5. 
Whatsoever  is  begotten  of  God  over- 
cometh  the  world :  and  this  is  the  victory  that 
hath  overcome  the  world,  [even]  our  faith. 
And  who  is  he  that  overcometh  the  world,  but 
he  that  believeth  that  Jesus  is  the  Son  of  God  ? 


Numerical  Collection  IV.  36.   (S.  P.  in  Sawyukta.)(i) 

(Cf.  also  Classified  Collection  XXII.   94,  below  translated  in 

Parallel  No.  72.) 

I  am  born  in  the  world,  grown  up  in  the 
world,  and  having  overcome  the  world,  I  abide 
by  the  same  undefiled.     [Repeated  from  above.] 


This  Parallel  is  verbal  :  'syiu  vv^ikrika  zov  h»7!iov= 
[aham]  lokam  abhibhuyya.  The  aham  is  under- 
stood in  the  vihaj^dmi,  I  abide.  Abhibhuyya  is  the 
verbal  noun,  which  is  so  much  used  in  Pali.  Con- 
sidering this  idiom,  it  is  no  strain  of  grammar  to 

(i)  Unfortunately  the  words  for  lokam  abhibhuyya  are 
wanting  in  both  versions  of  the  Sa;«yukta.  Instead  of  them 
both  have  six  or  seven  lines,  the  last  of  which  read  :  The  end 
of  birth  and  death  is  reacht  [by  me.]      (A.  M.) 

79 


SACRED    TEXTS 


translate  lokam.  abhibhuyya  viharami :  I  have 
overcome  the  world  and  abide,  &c.  La  Vallee 
Poussin  makes  a  great  deal  of  the  fact  that  abhi- 
bhuyya means  also  having  transcended  ;  but  is  not 
passing  beyond  a  kind  of  conquest?  And  then 
we  must  remember  that  there  may  be  some  lost 
medium  between  the  Pali  and  the  Greek,  such  as 
Pahlavi  or  Aramaic. 


54.  THE  LIGHT  OF  THE  WORLD. 


John  VIII.  12. 
Jesus  spake  unto  them,  saying,  I  am  the 
light  of  the  world. 


John  IX.  5,  6. 

When  I  am  in  the  world,  I  am  the  light  of 

the   world.     When   he   had   thus   spoken,  he 

spat   on   the   ground,  and   made   clay  of  the 

spittle,  and  anointed  his  EYES  with  the  clay. 

80 


54-    THE   LIGHT  OF  THE  WORLD 


Classified  Collection  LVI.  38.     (C.  T.  in  Chinese.) 

Monks,  so  long  as  moon  and  sun  arise  not 
in  the  world,  so  long  is  there  no  appearance  of 
great  glory,  of  great  splendor.  Then  is  there 
gloom  and  darkness  dense :  night  and  day  are 
known  not,  nor  months  and  fortnights,  nor 
seasons  of  the  year.  But  when,  O  monks,  the 
moon  and  sun  arise  in  the  world,  then  is  there 
appearance  of  great  glory,  of  great  splendor  : 
gloom  and  dense  darkness  are  no  more ;  then 
night  and  day  are  known,  and  months  and 
fortnights  and  seasons  of  the  year. 

Even  so,  monks,  so  long  as  there  arises  no 
Tathagato,  a  Holy  One,  a  perfect  Buddha,  so 
long  is  there  no  appearance  of  great  glory,  of 
great  splendor.  Then  is  there  gloom  and 
darkness  dense  :  there  is  no  proclamation  of 
the  Four  Noble  Truths,  no  preaching  thereof, 
no  publication,  no  establishment,  no  exposi- 
tion, analysis,  elucidation.  But  when,  O 
monks,  a  Tathagato,  a  Holy  One,  a  perfect 
Buddha  ariseth  in  the  world,  then  is  there  ap- 
pearance of  great  glory  and  of  splendor  great : 
gloom  and  dense  darkness  are  no  more ; 
then  is  there  proclamation  of  the  Four  Noble 
Truths  ;  there  is  preaching  thereof,  publication, 
establishment,  exposition,  analysis,  elucidation. 


Long  Collection,  Dialog  16.     (C.  T.  2.) 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E., 
Vol.  XI,  pp.  119,  122,  127.) 

Too   soon  will   the   Lord  enter  Nirvana ! 
Too  soon  will  the  Auspicious  One  enter  Nir- 


SACRED    TEXTS 


vana  !     Too  soon  will  the  Light  of  the  World 
[literally,  Eye  in  the  World]  vanish  away  ! 


55.  KING,  REDEEMER 
AND  CONQUEROR  OF  THE  DEVIL. 


John  XVIII.  37. 

Pilate  therefore  said  unto  him,  Art  thou 
a  king  then?  Jesus  answered,  Thou  sayest 
that  I  am  a  king.  To  this  end  have  I  been 
born,  and  to  this  end  am  I  come  into  the  world, 
that  I  should  bear  witness  unto  the  truth. 
Every  one  that  is  of  the  truth  heareth  my 
voice. 


Mark  X.  45. 

For  verily  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give 
his  life  a  ransom  for  many. 


John  XII.  31. 

Now  is  the  judgment  of  this  world  :  now 
shall  the  prince  of  this  world  be  cast  out. 

82 


^^.     KING,    REDEEMER    AND    CONQUEROR    OF   THE    DEVIL 

Sela-Sutta. 

(Double  text :    Collection  of  Suttas  and  Middling  Collection, 
Dialog  92).  (i) 

I  am  a  King,  O  Selo  ! 
An  incomparable  King  of  religion: (2) 
By  religion  I  set  rolling  a  wheel, 
An  irresistible  wheel. 


What  ought  to  be  supremely  known  I 

know, 
What  ought  to  be  perfected  I  perfect. 
What  ought  to  be  renounced  I  renounce  : 
Therefore,  O  Brahmin !  am  I  Buddha. 

Discipline  thy  doubt  of  me, 
Surrender  thyself,  O  Brahmin ! 
Hard  to  obtain  is  the  appearing 
Of  fully  Enlightened  Ones  repeatedly. 

( 1 )  This  sutta  is  found  neither  in  the  Chinese  Madhyama 
nor  in  any  other  Chinese  text,  but  the  persons  Selo  and  Ke^iyo 
are  found  in  a  Sutra  of  the  Ekottara.  This  sutra  agrees  in  sub- 
stance with  the  Digha,  No.  27,  Aggafina,  which  is  also  found  in 
No.  5  of  the  Chinese. 

The  utterance  of  Buddha  that  he  is  a  religious  King  is  found 
in  two  places  of  the  Chinese  Ekottara. 

(2)  Or  Truth  (as  in  John):  Dhammo,  which  we  generally 
translate  Doctrine. 

83 


SACRED    TEXTS 


He  who  indeed  is  hard  in  the  world  to 

obtain. 
In  manifestation  repeatedly, 
That  fully  Enlightened  One,  O  Brahmin, 

am  I— (3) 
Physician  incomparable,  (4) 

GodHke,  beyond  measure, 

A  crusher  of  the  Devil's  army, 

Having  subjugated  all  enemies, 

I  rejoice  as  one  who  hath  nowhere  a  fear. 

'A\  -J:  :•:  * 

Thou  art  Buddha,  thou  art  the  Master, 
Thou  art  the  Sage  who  overcomest  the 

Devil, 
Thou  hast  cast  off  all  inclinations ; 
And  having  crost  over  thyself,  hast  ferried 

this  [human]  race  across. 

(3)  Numerical  Collection  I.  13. 

(4)  Itivuttaka  100. 


84 


^6.    LION   OF  HIS   RACE 


56.  LION  OF  HIS  RACE. 


Revelation  V.  5. 
Weep  not :  behold  the  Lion  that  is  of  the 
tribe  of  Judah,  the  Root  of  David,  hath  over- 
come, to  open  the  book  and  the   seven  seals 
thereof. 


Numerical  Collection  V.  99.(1) 
"Lion,"  O  monks  :  this  is  the  appellation 
of  the  Tathagato,  the  Holy  One,  the  fully 
Enlightened  One.  Because,  monks,  when 
the  Tathagato  proclaims  the  Doctrine  to  a 
company  he  does  so  with  a  lion-voice.  If 
he  proclaim  it  unto  monks  or  nuns,  he 
proclaims  it  comprehensively,  with  nothing 
omitted;  and  likewise  unto  lay-disciples, 
whether  men  or  women.  And  if,  monks,  the 
Tathagato  proclaim  the  Doctrine  to  the  com- 
mon people  even,  who  merely  care  for  food 
and  maintenance  and  wealth,  he  proclaims  it 
comprehensively,  with  naught  omitted.  What 
is  the  reason  ?  The  Tathagato,  monks,  is 
weighty  in  religion,  an  authority  in  religion. (2) 

(i)  We  have  no  passage  wholly  agreeing  with  the  Pali 
here.  In  the  third  edition  I  brought  together  Chinese  parallels 
from  three  different  texts.  For  the  last  sentence  compare  my 
book  on  Buddhism,  p.  80.      (AM.) 

(2)  Cf.  Mark  i.  22.  And  they  were  astonisht  at  his 
teaching  :  for  he  taught  them  as  having  authority,  and 
not  as  the  scribes. 

85 


SACRED    TEXTS 


57.  THE  MASTER  REMEMBERS  A 
PRE-EXISTENT  STATE. 


John  XVII.  5. 

And  now,  O  Father,  glorify  thou  me  with 
thine  own  self  with  the  glory  which  I  had  with 
thee  before  the  world  was. 


Logia-Book,  22.       (S.  P.,  N.  C.  664. )(i) 
This  was  spoken  by  the  Lord,  spoken  by 
the  Arahat  and  heard  by  me. 

O  monks,  be  not  afraid  of  good  works  : 
such  is  the  name  for  happiness,  for  what  is 
wisht,  desired,  dear  and  delightful,  namely 
good  works.  And  for  a  long  time  have  I 
known,  monks,  the  wisht-for,  desired,  dear, 
delightful  and  severally  enjoyed  results  of 
good  works  done  for  a  long  time.  Having 
practist  Benevolence  for  seven  years,  I  did  not 
return  to  this  world  during  seven  eons  of  con- 
summation and  restoration.  Yea,  monks,  at 
the  consummation  of  an  eon  I  was  an  Angel 
of  Splendor,  and  at  the  restoration  I  rose  again 
in  the  empty  palace  of  the  Brahmas.  Yea, 
then,  O  monks,  I  was  a  Brahma — the  Great 
Brahma,  conquering,  unconquered,  allseeing, 

(i)  The  Chinese  Itivuttaka  has  not  this  sutta.  The  S.  P. 
is  taken  from  an  apocryph.  Preceding  this  passage  we  find 
two  stanzas  very  similar  to  those  of  the  Pali  Itiv.uttaka.     (A.  M. ) 

86 


57.    THE  MASTER  REMEMBERS  A  PRE-EXISTENT  STATE 

controlling.  And  thirty-six  times,  O  monks, 
was  I  Sakko,  the  lord  of  the  angels;  many 
hundreds  of  times  I  was  a  king,  a  righteous 
emperor,  a  king  of  righteousness, (2)  victorious 
in  the  four  quarters,  securely  establisht  in  my 
country  and  possest  of  the  seven  treasures. 
Now  what  was  the  doctrine  of  that  region  and 
kingdom?  This  is  what  I  thought  of  it,  O 
monks :  "What  deed  of  mine  is  this  the  fruit 
of  ?  Of  what  deed  is  this  the  result,  whereby 
now  I  am  thus  magical  and  mighty?"  This 
is  what  I  thought  of  it,  O  monks:  "This  is 
the  fruit  of  three  deeds  of  mine,  of  three  deeds 
the  result,  whereby  now  I  am  thus  magical  and 
mighty,  to  wit :  alms,  control  and  abstinence." 

[The  substance  of  this  Sutta  is  then  put  into 
two  stanzas.] 

Exactly  this  is  the  meaning  of  what  the 
Lord  said,  and  thus  it  was  heard  by  me. 

Platonism,  Philonism  and  Mazdeism,  with  its 
unincarnate  pre-existence,  are  doubtless  nearer  to 
the  thought  of  John's  Gospel  than  the  Buddhist 
doctrine;  but  still  there  is  a  parallel. 

(2)  Or,  King  by  right,  dharmiko  dharmaraja,  the  Epic 
title  of  a  Hindu  suzerain. 


87 


SACRED    TEXTS 


58.  THE  MASTER  KNOWS  GOD 
AND  HIS  KINGDOM. 


John  VI.  46. 

Not  that  any  man  hath  seen  the  Father, 
save  he  which  is  from  God,  he  hath  seen  the 
Father. 


John  VII.  29. 

I  know  him  ;  because  I  am  from  him,  and 
he  sent  me. 


John  VIII.  42;  55. 

Jesus  said  unto  them,  If  God  were  your 
Father,  ye  would  love  me  :  for  I  came  forth 
and   am  come  from  God  :  for  neither  have  I 

come   of  myself,    but  he  sent  me And  ye 

have  not  known  him  :  but  I  know  him ;  and  if 
I  should  say,  I  know  him  not,  I  shall  be  like 
unto  you,  a  liar :  but  I  know  him  and  keep  his 
word. 


Long  Collection,  Dialog  13.     (C.  T.  26.) 

Translated   in  S.   B.  E.,   XI  and  in  Sacred  Books  of  the 
Buddhists,  Vol.  2,  each  time  by  Rhys  Davids  :    1881  and  1899. 

That  man,  O  Vaser^ho,  born  and  brought 
up  at   Manasaka^,    might   hesitate    or   falter 
when  askt  the  way  thereto.    But  not  so  does 
88 


58.    THE    MASTER   KNOWS   GOD   AND    HIS   KINGDOM 

the  Tathagato  hesitate  or  falter  when  askt  of 
the  kingdom  of  God  (world  of  Brahma)  or  the 
path  that  goeth  thereto.  For  I,  O  Vase^^ho, 
know  both  God  and  the  kingdom  of  God  and 
the  path  that  goeth  thereto ;  I  know  it  even  as 
one(i)  who  hath  entered  the  kingdom  of  God 
and  been  born  there. 

Estlin  Carpenter  objects  to  kingdom  of  God 
as  a  translation  of  Brahmaloko,  urging  that  this  is 
a  localized  heaven,  while  the  Christian  kingdom  is 
spiritual.  But  Jesus,  in  the  saying  about  cutting 
off  the  offending  member,  most  certainly  uses  the 
phrase  kingdom  of  God  to  mean  the  spiritual 
world. 

(i)  The  Siam  text  has  even  as  Brahma  (i.  e.,  God  or 
archangel).  Tho  the  Buddhists  held  that  the  supreme  Godhead 
was  an  office,  not  a  person,  and  that  the  Buddha  himself  had 
held  that  office  in  a  past  eternity  (see  above),  yet  they  ascribed 
to  the  chief  Brahma  all  the  Christian  titles  of  the  Deity.  (Long 
Collection,  Dialogs  i  and  11.) 


89 


SACRED    TEXTS 


59.  THE  MASTER  HEARS 
SUPERNAL  VOICES. 


Mark  I.  11. 
A  voice  came  out  of  the  heavens :   Thou 
art  my  beloved  Son,  in  thee  I  am  well  pleased. 


According  to  Mark,  it  would  appear  that  this 
voice  was  heard  by  Jesus  only.  Matthew's  Gospel, 
by  altering  the  verb  from  the  second  person  to  the 
third,  conveys  the  idea  that  it  was  heard  by  the 
spectators,  as  in  John  XII.  29. 


Long  Collection,  Dialog  14.     (C.  T.  i) 

Translated  by  Albert  J.  Edmunds  :  Marvelous  Birth  of  the 
Buddhas :  Philadelphia,  1899,  p.  5;  second  edition,  1903, 
pp.  5  and  12. 

[In  answer  to  the  question  as  to  how  Buddha 
gains  his  knowledge  of  former  existences.] 

Monks,  this  quality  is  well  acquired  only 
by  a  Tathagato,  whereby  he  remembers  the  by- 
gone Buddhas,  and  spiritual  beings  (devatd) 
have  also  told  him. 


Book  of  Apparitions.      (C.  T.  Devata  Sa;«yutta. ) 
That   angel    (or,  spirit),    standing   on   one 
side,  ejaculated  this  stanza  before  the  Lord. 

[Frequent  formula  in  the  Book  of  Apparitions.] 
90 


59-    THE  MASTER  HEARS   SUPERNAL  VOICES 

Logia-Book  82.     (C.  T..  N.  C.  714.) 
Monks,  these  three  angel-voices  go  forth 
among  the  angels  from  time  to  time. 


They  are  three  exclamations  of  angelic  encour- 
agement:  (i)  When  an  asectic  renounces  the 
world ;  (2)  when  he  has  attained  the  sevenfold 
wisdom  ;  (3)  when  he  has  destroyed  the  Depravi- 
ties. 

The  passage  on  Psychical  Powers  (Parallel  38) 
affirms  that  hearing  the  voices  of  angels  and  of 
distant  men  is  one  of  the  gifts  of  the  Master.  It  is 
well  known  that  religious  geniuses,  like  Socrates, 
Fox,  Swedenborg,  Woolman  and  Shillitoe,  have 
always  been  accustomed  to  hear  voices  that  guide, 
warn  or  encourage  them.  Some  alienists  maintain 
that  this  is  a  symptom  of  insanity.  But  is  not 
insanity  a  perversion  of  real  powers  ?  And  whereas 
the  voices  of  genius  mean  something,  those  of  the 
madman  mean  nothing.  Take,  for  example,  the 
voice  which  told  Fox  that  to  be  bred  at  Oxford  or 
Cambridge  did  not  qualify  a  man  to  be  a  minister 
of  Christ.  It  has  lately  been  pointed  out  (see 
Dictionary  of  National  Biography,  article  on  Salt- 
marsh)  that  the  words  heard  by  Fox  occur  almost 
verbatim  in  a  work  by  Saltmarsh,  publisht  in  1646, 
the  very  year  in  which  Fox  heard  the  voice.  The 
writer  in  the  Dictionary  says  that  Saltmarsh  antici- 
pated Fox,  but  he  means  as  to  date  of  pubHcation. 
Now  what  Fox  heard  may  have  come  direct  from 


SACRED    TEXTS 


the  mind  of  his  contemporary  fellow-mystic  which 
would  be  sending  forth  vibrations  to  impinge  upon 
congenial  spirits.  In  my  unpublisht  review  of  the 
great  work  of  Frederic  Myers,  I  have  pointed  out 
another  coincidence  of  this  kind. 


60.  THE  MARKS  OF  THE  LORD. 


Galatians  VI.  17. 
From  henceforth  let  no  man  trouble  me : 
for  I  bear  branded  on  my  body  the  marks  of 
Jesus. 

Revelation  I.  14-16. 

His  head  and  his  hair  were  white  as  white 
wool,  [white]  as  snow ;  and  his  eyes  were  as 
a  flame  of  fire ;  and  his  feet  like  unto  burnisht 

92 


6o.    THE   MARKS   OF  THE   LORD 


brass,  as  if  it  had  been  refined  in  a  furnace  ; 
and  his  voice  as  the  voice  of  many  waters. 
And  he  had  in  his  right  hand  seven  stars  :  and 
out  of  his  mouth  proceeded  a  sharp  two-edged 
sword  :  and  his  countenance  was  as  the  sun 
shineth  in  his  strength. 


Long  Collection,  Dialog  14. 

[The  brahmins  address  the  father  of  a  former 
Buddha.] 

Your  Majesty,  this  prince  is  born  with 
wheels  on  the  soles  of  his  feet,  having  a  thou- 
sand spokes,  with  tires  and  naves  and  all  their 
parts  complete.  And  this  is  for  him  one  of  the 
marks  of  a  Great  Soul And  he  has  a  beau- 
tiful complexion,  with   a  skin  like  gold A 

divine   voice,   speaking  as  a  nightingale,  and 

wondrous  dark-blue   eyes And   he  is   born 

with  a  soft  tuft,  as  of  wool,  between  his  eye- 
brows. 

Moreover,  your  majesty,  the  prince's  bead 
is  turban-like.  All  these  are  for  him  the 
marks  of  a  Great  Soul. 

There  are  in  all  thirty-two  of  these  marks, 
some  of  them  ludicrous  in  our  eyes.  Rhys  Davids 
considers  that  a  few  may  have  been  peculiarities  of 
Gotamo's,  while  others  are  of  a  mystical  nature, 
more  comparable  to  the  glorified  appearance  of 
the  Apocalyptic  Lord. 

93 


SACRED    TEXTS 


The  stigmata  of  Paul  are  generally  supposed 
to  be  the  marks  of  Christ's  wounds  which  came 
out  on  Paul's  body,  as  they  did  upon  the  Lord's 
resurrection-body  at  his  second  appearance  to 
Thomas.  (John  XX.  27.)  These  stigmata,  as  is 
well  known,  were  manifested  in  Francis  of  Assisi — 
a  fact  which  was  scouted  by  Protestants  until  the 
Society  for  Psychical  Research  proved  the  reality 
of  similar  phenomena.  Hawthorne's  Scarlet  Letter 
is  a  romance  founded  on  this  obscure  effect  of  the 
mind  upon  the  body.  In  the  Buddhist  list  the 
mark  that  is  most  strikingly  of  this  character  is  the 
wheels  on  the  Lord's  feet,  symbolical  of  empire. 
In  his  case  it  was  spiritual  empire,  as  the  brahmins 
predicted  at  his  birth,  provided  he  should  become 
an  ascetic.  We  must  suppose  the  marks  imprest 
by  his  own  sub-consciousness  of  royalty,  according 
to  the  Buddhist  doctrine  of  self-shapen  destiny.  As 
Swedenborg  says  :  All  things  of  the  thought 
and  will  are  inscribed  on  the  brain,  for  their 
beginnings  are  there;  so  also  they  are  inscribed 
on  the  whole  body.  [Heaven  and  Hell,  463, 
where  the  seer  describes  a  kind  of  palmistry  whereby 
the  angels  read  the  character  of  newly  arrived 
spirits.)  (i) 

Rendel  Harris,  in  his  Guiding  Hand  of  God 
(London,   1905)  quotes  a  hymn  by    Neale,    based 
upon  one  by  Stephen  of  Saba,  which  says  : 
"Hath  He  marks  to  lead  me  to  Him 
If  He  be  my  guide  ?" 

( i)  The  writings  of  Swedenborg  are  precisely  such  as  would 
have  been  regarded  by  the  ancients  as  oracles  or  Scripture. 
Indeed  one  section  of  his  followers  to-day  have  raised  them  to 
that  rank. 

94 


6l.    THE  LORD   IS  IDEAL   HUMANITY 


6i.   THE  LORD  IS   IDEAL  HUMANITY. 


Mark  XIV.  6i,  62. 

Again  the  high  priest  askt  him,  and  saith 
unto  him,  Art  thou  the  Christ,  the  Son  of  the 
Blessed  ?  And  Jesus  said,  I  am  :  and  ye  shall 
see  the  Son  of  man  sitting  at  the  right  hand 
of  power,  and  coming  with  the  clouds  of  heaven. 


Long  Collection,  Dialog  14. 

Translated  by  Edmunds,  1899,  p.  11. 

This  prince,  your  majesty,  is  possest  of 
the  thirty-two  marks  of  a  Great  Man;  and 
unto  any  great  man  possest  thereof  there  are 
only  two  destinies  :  If  he  adopt  the  domestic 
life,  he  will  be  a  universal  King,  righteous,  a 
King  of  righteousness,  victorious  in  the  four 
quarters,  securely  establisht  in  his  country  and 
possest  of  the  seven  gems  :  viz.,  the  wheel  [of 

empire],  etc But  if,  on  the   other  hand,  he 

go  forth  from  domestic  life,  he  will  be  a  Holy 
One,  a  fully  Enlightened  One,  uncovering  in 
the  world  that  which  is  hidden. 


95 


SACRED    TEXTS 


62.  NEVER  MAN  SO  SPAKE. 


John  VII.  46. 
The   officers   answered,    Never    man   so 
spake. 

Collection  of  Discourses,  955  :     Book  of  Eights,  16. 

(C.  p.,  Nanjio  674,  No.  14.) 

Never  before  was  seen  by  me 

(thus  spake  St.  Sariputto) 
Nor  heard  by  any  one 
A  Master  so  sweetly  speaking, 
A  teacher  come  from  the  Heaven  of 
Content. 


96 


63.    THE  CHRIST   REMAINS    [oN  EARTh]    FOR  THE   EON 

63.  THE  CHRIST  REMAINS  [ON  EARTH] 
FOR  THE  EON. 


John  XII.  34. 
The   multitude   therefore   answered  him, 
We  have  heard  out  of  the  Law,  that  the  Christ 
abideth  forever  \_Etg  rw  aiw^a,  for  the  eon.~\ 


Enunciations  VI.  i,  and  Long  Collection,  Dialog  16. 

(C.T.  2.) 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E., 

Vol.  XI,  p.  40). 

Anando,  any  one  who  has  practist  the 
four  principles  of  psychical  power — developt 
them,  made  them  active  and  practical,  pursued 
them,  accumulated  and  striven  to  the  height 
thereof — can,  if  he  so  should  wish,  remain  [on 
earth]  for  the  eon  or  the  rest  of  the  eon. 

Now,  Anando,  the  Tathagato  has  practist 
and  perfected  these  ;  and  if  he  so  should  wish, 
the  Tathagato  could  remain  [on  earth]  for 
the  eon. 

The  words  in  italics  agree  with  those  in  the 
Greek  of  John,  except  the  mood  and  tense  of  the 
verb.  Rendel  Harris  has  pointed  out  to  me  that 
the  tense  of  ^e^ec  is  ambiguous,  being  either  present 
or  future.  This  is  because  the  oldest  manuscripts 
are  without  accents.      Tathagato  is  a  religious  title 

97 


SACRED    TEXTS 


equivalent  to  Christ.  Its  exact  meaning  is  still 
debated,  but  its  analogy  to  Sugato  is  obvious,  and 
Rhys  Davids'  translation  of  it  as  Truth-winner  is 
probably  as  near  the  mark  as  we  shall  ever  get. 

As  our  text  occurs  also  in  the  Sanskrit  of  the 
Divyavadana  (which  has  an  independent  transmis- 
sion) its  antiquity  is  certain.  Moreover,  the  Book 
of  the  Great  Decease  and  that  of  Enunciations  are 
two  of  the  oldest  in  the  Pali,  Enunciations  being 
also  one  of  the  Nine  Divisions  of  a  lost  arrange- 
ment of  the  Canon. 

The  ascription  of  the  saying  in  John  to  the 
multitude  shows  it  to  have  been  a  current  belief 
at  the  time  of  Christ.  It  is  not  a  New  Testament 
doctrine,  tho  the  physical  Second  Coming  has  been 
assimilated  to  it.  Commentators  have  been  at  a 
loss  to  identify  the  Old  Testament  passage  (out  of 
the  Law)  which  is  supposed  to  be  quoted.  The 
Twentieth  Century  New  Testament  proposes  the 
Aramaic  version  of  Isaiah  IX.  7  as  the  source. 
The  learned  August  Wiinsche,  in  his  work  on  the 
Gospels  and  the  Talmud,  says  that  the  source  is 
unknown.  Be  that  as  it  may,  we  have  here  a 
verbal  Pali  parallel  : 

6Xpiaxo<i  fi£V£i  si^  Tov  aiwva  =  Tathagato  kappavci 
titiheyya. 

It  is  true,  as  Estlin  Carpenter  points  out,  that 
at  the  time  of  Christ  aiujvw^  had  come  to  mean  ever- 
lasting ;  but  had  it  entirely  lost  its  original  mean- 
ing? And  does  not  the  Platonizing  Gospel  of  John 
require  this  meaning,  with  the  conception  of  the 
Great  Year  behind  it  ? 


98 


64.    THE  MASTER  CAN  RENOUNCE  OR  PROLONG    HIS    LIFE 

64.  THE  MASTER  CAN  RENOUNCE  OR 
PROLONG  HIS  LIFE.(i) 


John  X.  17,  18. 
Therefore  doth  the  Father  love  me,  be- 
cause I  lay  down  my  life,  that  I  may  take  it 
again.  No  one  taketh  it  away  from  me,  but  I 
lay  it  down  of  myself.  I  have  power  to  lay  it 
down,  and  I  have  power  to  take  it  again. 
This  commandment  received  I  from  my 
Father.  

Book  of  the  Great  Decease,  Chap.  3.     (C.  T.  as  above.) 
Now  not  long  after  St.  Anando  had  gone, 
Maro  the  Evil  One  approacht  the  Lord,  and 
standing  beside  him,  addrest  him  thus  : 

"  O  Master,  let  the  Lord  now  pass  into 
Nirvana,(2)  let  the  Auspicious  One  pass  into 
Nirvana :  now,  O  Master,  is  the  time  for  the 
Lord  to  pass  thereto  ;  and  moreover  this  word 
was  spoken  by  the  Lord  :  'O  Evil  One,  I  shall 
not  pass  into  Nirvana  till  my  monks  and  nuns, 
my  laymen  and  laywomen  become  wise  and 
trained  disciples,  apt  and  learned,  reciters  of 
the  Doctrine,  walking  in  the  Doctrine  and  the 
precepts,  walking  consistently,  living  out  the 

(i)  This  section  must  be  read  with  No.  63,  which  it  im- 
mediately follows  in  the  Pali. 

(2)  Parmibbatu,  literally,  become  extinct.  Like  other 
Asiatics,  the  Hindus  use  different  verbs  "to  die,"  according  to 
the  rank  of  the  departed.  Thus,  an  animal  is  dead,  a  man  has 
finisht  his  time,  while  a  saint  \i2&  past  ifito  Nirvana.  For  other 
uses  of  the  same  verb,  see  Parallel  35,  note  9,  and  Parallel  97. 

99 


SACRED  TEXTS 


precepts  :  until  they  have  graspt  the  teaching 
for  themselves  and  shall  announce  and  pro- 
claim it,  publish,  establish  and  reveal,  explain 
in  detail  and  interpret,  so  that  when  a  different 
system  shall  arise  they  may  thoroly  refute  it 
by  the  Doctrine  and  proclaim  the  Doctrine 
with  its  miracles' 

"And  now,  Master,  is  the  Lord's  religion 
spiritually  strong,  thriving,  widespread,  popu- 
lar, ubiquitous, — in  a  word,  made  thoroly 
public  among  men.  O  Master,  let  the  Lord 
now  pass  into  Nirvana,  let  the  Auspicious  One 
pass  into  Nirvana ;  now,  O  Master,  is  the  time 
for  the  Lord  to  pass  thereto." 

When  he  had  thus  spoken,  the  Lord  said 
unto  Maro  the  Evil  One :  "O  Evil  One,  be 
content ;  the  Tathagato's  passage  into  Nirvana 
will  not  be  long :  at  the  end  of  three  months 
from  now  will  the  Tathagato  pass  thereinto." 

Then  the  Lord,  at  the  Capala  shrine,  mind- 
ful and  conscious,  laid  down  his  term  of  life. 
And  when  his  term  of  life  was  laid  down  by 
the  Lord,  there  was  a  great  earthquake,  terrific 
and  appalling,  and  the  thunder(3)  burst. 

When  the  Lord  saw  the  event,  he  uttered 
upon  that  occasion  the  following  Enunciation: 

His  principle  of  being,  great  and  small, 
His  term  of  life,  the  Sage  laid  down ; 
Steadfast,  with  inward  joy,  he  broke, 
Like  coat  of  mail,  his  own  life-principle. 


(3)   Literally,  the  divine  drums. 


65.    CHRISTOPHANY  :     HE   WHO    SEES  THE   TRUTH,   ETC. 

65.    CHRISTOPHANY:    HE   WHO   SEES 
THE  TRUTH  SEES  THE  LORD. 


John  XIV.  6;  9;  18-21. 

Jesus  saith  unto  him,  I  am  the  way,  and 
the  truth,  and  the  Hfe  :  no  one  cometh  unto  the 
Father,  but  by  me 

Jesus  saith  unto  him,  Have  I  been(i)  so 
long  time  with  you,  and  dost  thou  not  know  me, 
PhiHp  ?  he  that  hath  seen  me  hath  seen  the 
Father;  how  sayest  thou,  Shew  us  the 
Father  ? 

I  will  not  leave  you  orphans  :  I  come  unto 
you.  Yet  a  little  while,  and  the  world  be- 
holdeth  me  no  more;  but  ye  behold  me:  be- 
cause I  live,  ye  shall  live  also.  In  that  day 
ye  shall  know  that  I  am  in  my  Father,  and  ye 
in  me,  and  I  in  you.  He  that  hath  my  com- 
mandments, and  keepeth  them,  he  it  is  that 
loveth  me:  and  he  that  loveth  me  shall  be 
loved  of  my  Father,  and  I  will  love  him,  and 
will  manifest  myself  unto  him  [i.e.,  appear  be- 
fore him.] 

Logia  Book  92.     (S.  P.,  in  Ekottara.) 
Partly  translated  into  French  by  the  translator  of  Minayeff : 
Recherches  sur  le  Bouddhisme  :   Paris,  1894,  p.  218. 

O  monks,  even  if  a  monk  should  gather 
up  the  folds  of  his  robe  and  follow  behind  me, 

(i)  In  the  first  edition  of  the  King  James  version  (London, 
161 1 )  this  word  at  this  point  is  spelt  bin,  as  it  is  still  pronounced 
in  the  United  States. 


SACRED    TEXTS 


treading  in  my  footsteps,  yet  if  he  be  covetous, 
on  lusts  intent,  bad -hearted,  corrupt  in  his 
mind's  aspiration,  heedless,  mindless,  ill-con- 
ducted, with  heart  confused  and  unripe  facul- 
ties, then  is  he  far  from  me,  and  I  from  him. 
And  why  ?  Because,  O  monks,  that  monk 
sees  not  the  Doctrine;  and  he  who  sees  not 
the  Doctrine  sees  not  me.  But  if  that  monk 
should  dwell  an  hundred  leagues  away,  O 
monks,  and  be  not  covetous,  nor  intent  on 
lusts,  not  bad-hearted  nor  corrupt  in  his  mind's 
aspiration,  but  heedful,  mindful,  well-con- 
ducted, with  concentrated  heart  and  faculties 
restrained,  then  is  he  near  to  me,  and  I  to  him. 
And  why  ?  Because,  O  monks,  that  monk 
sees  the  Doctrine  ;  and  HE  WHO  SEES  THE 
DOCTRINE  SEES  ME. 


The  word  Doctrine  is  the  ubiquitous  Dhammo, 
Sanskrit  Dharma  ;  and  can  be  equally  translated 
Truth  or  Religion. 


Collection  of  Suttas,  Stanzas  1139-1144. 
Translated  by  FausboU  :   S.  B.  E.  X.,  part  2,  p.  201. 

From  Him  I  am  never  absent, 

O  Brahmin,  for  a  moment — 

[Never  absent]  from  Gotamo,  the  great  of 

intellect, 
From  Gotamo,  in  wisdom  great. 


CHRISTOPHANY  :    HE  WHO   SEES  THE  TRUTH,  ETC. 

'Twas  he  who  taught  me  the  Doctrine 
Of  instantaneous,  immediate  peace, 
And  destruction  of  Thirst, — 
Whose  likeness  is  nowhere. 

Him  do  I  see  in  my  mind,  as  with  an  eye, 
Vigilant,  O  Brahmin,  night  and  day : 
Worshiping  I  pass  the  night ; 
Therefore,  I  ween,  am  I  never  absent. 

Faith  and  joy,  mind  and  memory. 
Bend  me  unto  Gotamo's  religion. 
W^hat  way  soever  goeth  the  Great 

Intellect, 
That  way,  and  that  only,  am  I  bent. 

Of  me,  who  am  aged  and  tottering. 
The  body  therefore  fareth  not  thither. 
But  in  imagination  I  go  ever ; 
For,  O  Brahmin  !  my  mind  is  yoked  with 
him. 

Shivering  in  the  mire, 
From  island  unto  island  did  I  leap, 
Until  I  saw  the  fully  Enlightened, 
The  Flood-crost,  the  Unsullied. 

The  commentary,  says  FausboU,  here  states 
that  Gotamo,  knowing  from  afar  the  mental  state 
of  this  monk  and  his  companion,  sent  forth  a  golden 
light,  and  stood  before  them  in  apparition.  A 
similar  Christophany  is  related  in  the  Introductory 
Story  to  Jataka  No.  4.  But  in  Jataka  No.  2,  per- 
103 


SACRED    TEXTS 


sonal  devotion  to  the  Master  is  placed  on  a  lower 
level  than  solitary  thought.  And  this  indeed  is 
one  of  the  great  differences  between  Buddhism  and 
Christianity.  In  the  Canonical  texts  here  translated 
we  have,  as  in  thejohannine  Gospel,  the  philosophic 
basis  for  visions  of  the  Master. 


66.   SAVING  FAITH  IN  THE  LORD. 


John  XL  26. 
Whosoever  liveth   and   believeth   on   me 
shall  never  die. 


Luke  XXIII.  42,  43. 
Jesus,  remember  me  when  thou  comest  in 
thy  kingdom.     And  he  said  unto  him,  Verily  I 
say  unto  thee,  Today  shalt  thou  be  with  me  in 
Paradise. 

104 


66.    SAVING   FAITH   IN  THE   LORD 


Middling  Collection,  Dialog  22.     (C.  T.  200.) 
Partly  translated  by  Copleston  :   Buddhism,  1892,  p.  30. 

Thus,  O  monks,  is  the  Doctrine  well  taught 
by  me — plain,  patent,  clear,  and  with  the  old 
cloth  cut  away.(i)  Seeing,  O  monks,  that  the 
Doctrine  is  thus  well  taught  by  me — plain, 
patent,  clear,  and  with  the  old  cloth  cut  away, 
— all  those  who  have  merely  faith  and  love 
toward  me  are  sure  of  Paradise  hereafter. 


Numerical  Collection  X.  64. 

Monks,  those  who  believe  in  me  are  all 
assured  of  final  salvation  (literally,  have  en- 
tered the  Stream). 

(i)  Cf.    Mark   II.   21  :    No    man    seweth  a   piece  of 
undrest  cloth  on  an  old  garment. 


105 


SACRED    TEXTS 


67.  DAMNATORY  UNBELIEF  IN 
THE  LORD. 


John  III.  36. 

He  that  believeth  on  the  Son  hath  eternal 
life  ;  but  he  that  obeyeth  [or,  believeth]  not 
the  Son  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him. 


Aristion's  Appendix  (Mark  XVI.   16). 

He  that  believeth  and  is  baptized  shall  be 
saved ;  but  he  that  disbelieveth  shall  be  con- 
demned. 


Matthew  X.  33. 

Whosoever  shall  deny  me  before  men, 
him  will  I  also  deny  before  my  Father  which 
is  in  heaven. 


Mark  VIII.  38. 

Whosoever  shall  be  ashamed  of  me  and 
of  my  words  in  this  adulterous  and  sinful  gen- 
eration, the  Son  of  man  also  shall  be  ashamed 
of  him,  when  he  cometh  in  the  glory  of  his 
Father  with  the  holy  angels. 

106 


67.    DAMNATORY  UNBELIEF  IN  THE   LORD 

Middling  Collection,  Dialog  12. 
(C.  p.  in  Ekottara(i)  and  Samyukta.) 

Sariputto,  these  are  the  Tathagato's  ten 
Tathagato  -  powers,  wherewith  endowed  the 
Tathagato  understands  the  extraordinary, 
utters  his  lion-voice  among  assemblies,  and 
sets  rolling  the  wheel  divine.  And  any  one, 
Sariputto,  who  would  say  to  me,  with  this  my 
knowledge  and  perception  :  "The  philosopher 
Gotamo  has  no  qualities  beyond  the  human 
and  no  distinction  of  complete  noble  know- 
ledge and  insight;  the  philosopher  Gotamo 
preaches  a  doctrine  thought  out  by  reasoning, 
excogitated  by  his  own  wit" — if  he  repent  not 
of  this  speech  and  thought,  if  he  relinquish  not 
this  heresy,  he  is  cast  into  hell  as  he  deserves. 
Likewise,  O  Sariputto,  a  monk  who  has  at- 
tained to  ethics,  to  trance,  to  intellection,  and 
who  would  strive  for  knowledge  in  this  present 
world, — I  say,  Sariputto,  that  he,  with  all  his 
attainments,  if  he  repent  not  of  this  speech  and 
thought,  if  he  relinquish  not  this  heresy,  is  cast 
into  hell  as  he  deserves. 

(i)  This  sutra  in  the  Chinese  Ekottara  corresponds  to  the 
two  paragraphs  of  the  Pali  Majjhima  No.  12,  beginning  with  the 
words  dasa  kho  pan'  imani  and  ending  with  evanx  niraye  (ed. 
Trenckner  pp.  69-71).  The  clause  corresponding  to  dsabhan- 
thdnam  pati/dndti  is  in  the  Sa;//yukta,  corresponding  to  the 
Sawyutta  XII.  21. 

In  the  Chinese  there  seem  some  confusions  to  have  crept  in  ; 
i.e.,  speaking  against  the  Buddha  is  followed  by  the  sentences 
following  in  the  Pali  the  part  above  translated.  Buddha  says 
that  he  is  not  disturbed  by  these  scoldings,  &c.  Still  the  con- 
demnation (the  last  five  Chinese  characters)  is  inserted  among 
these  words  in  an  unconnected  way.      (A.  M.  ) 

107 


SACRED  TEXTS 


68.  THE  LORD  SAVES  FROM  HELL. 


John  III.  i6,  17. 

For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  be- 
lieveth  on  him  should  not  perish,  but  have 
eternal  life.  For  God  sent  not  the  Son  into 
the  world  to  judge  the  world ;  but  that  the 
world  should  be  saved  thru  him. 


Jude  23. 
And  some  save,  snatching  them  out  of  the 
fire ;  and   on   some   have    mercy   with    fear ; 
hating  even  the  garment  spotted  by  the  flesh. 


Long  Collection,  Dialog  No.  12.      (C.  T.,  29.)(i) 
Translated  in  Rhys  Davids's  Dialogues  of  the  Buddha,  1899. 

Lohicco  the  Brahmin  spake  thus  unto  the 
Lord  :  *'  O  Gotamo,  just  as  if  a  man  had 
caught  another  by  the  hair  who  was  falling 
over  the  precipice  of  hell,  lifted  him  up,  and 
set  him  safe  upon  firm  land ;  just  even  so  have 
I,  who  was  falling  over  the  precipice  of  hell, 
been  lifted  up  and  set  safe  upon  firm  land  by 
Gotamo." 

(i)  The  Chinese  does  not  preserve  this  speech  of  Lohicco, 
but  makes  him  utter  the  usual  formula  of  taking  refuge  in  Buddha, 
Saqgha  and  Dharma.      (A.M.) 

108 


68.    THE   LORD   SAVES   FROM   HELL 


FausboU  and  Rhys  Davids  translate  bho 
Gotama!  by  venerable  Gotamo.  I  have  trans- 
lated bho,  when  standing  alone,  as  friend :  one 
might  have  said  "gentleman,"  in  the  low  compli- 
mentary sense  denounced  by  Tennyson.  Bho^ 
when  coupled  with  a  name,  is  a  familiar  address, 
equivalent  to  our  caUing  a  man  Smith  or  Jones 
without  the  ''Mister."  The  Buddhists  resented  this 
arrogant  familiarity  on  the  part  of  the  Brahmins 
toward  the  Master,  and  nicknamed  the  entire 
priestly  caste  "  Bho -callers,"  in  consequence. 
Gotamo  was  the  Master's  family  or  clan-name, 
answering  to  our  Smith,  etc.;  and  rightly  to  appre- 
ciate the  snobbery  of  the  Brahmins,  we  must  imagine 
them  saying  :  "Washington,  I  want  to  talk  to  you." 


Long  Collection,  Dialog  20.       (C.  T.  19) 

Also,  Classified  Collection,  Book  i. 

Translated  by  Gogerly  in  Grimblot's  Sept  Suttas  Palis . 
Paris,  1876,  p.  290. 

Those  who  take  refuge  with  Buddha 
Will  go  not  unto  future  state  of  woe  : 

When  theliuman  body  they  abandon. 
They  will  perfect  the  angelic  body. 

[Or,  replenish  the  angel-host.] 


In  the  uncanonical  Milindo  (p.  80)  the  King 
says  :  "You  [Buddhists]  say  this  :  That  if  a  man 
have  done  evil    for   a   hundred    years,  and  at  the 


top 


SACRED    TEXTS 


moment  of  death  cherish  a  single  thought  of 
Buddha,  he  is  born  among  the  angels.  I  don't  be- 
lieve this." 

There  is  a  story,  in  Jataka  94,  of  the  Bodhisat, 
who  was  then  a  naked  ascetic,  seeing  a  vision  of 
hell  when  he  was  dying,  becoming  thereby  imme- 
diately enlightened,  and  being  born  in  the  devo- 
heaven.  In  Jataka  391,  all  ascetics  are  expelled 
by  the  King  of  Benares,  and  the  people  become 
savage,  and  transmigrate  into  states  of  woe. 


69.  THE  LORD  IS  OUR  SURETY 
OR  RANSOM. 


Mark  X.   45. 
The  Son  of  man  came  not  to  be  ministered 
unto,  but   to   minister,   and  to  give  his  life  a 
ransom  for  many. 


69.    THE  LORD  IS  OUR  SURETY  OR  RANSOM 

Logia  Book  I.  1-6. 

I  am  your  surety  for  non-return  (i.  e.  I  am 
your  surety  that  you  shall  be  saved  from 
transmigration.) 


Ransom  and  surety  are  closely  allied  terms. 
The  word  surety  or  representative  (Pali  patibhogo, 
Ssinsknt  prati'd/iu)  also  means  bail.  Manu  VIII.  169 
says  :  Three  suffer  for  the  sake  of  others  :  wit- 
nesses, a  surety,  and  judges;  but  four  enrich 
themselves  [thru  others] :  a  brahmin,  a  money- 
lender, a  merchant  and  a  king. 

Cowper  unconsciously  uses  the  Buddhist  term 
in  his  beautiful  lines  on  the  walk  to  Emmaus 
{Conversation,  lines  505,  506  :) — 

"It  happened  on  a  solemn  eventide, 

Soon  after  He  that  was  our  Surety  died,"  etc. 


SACRED    TEXTS 


70.   THE   SPIRITUAL    LIFE    IS    QUICK- 
ENED BY  DEVOTION  TO  THE 
MASTER  AND  HIS 
DOCTRINE. 

John  VI.  51 ;  62,  63. 

I  am  the  living  bread  which  came  down 
out  of  heaven :  if  any  man  eat  of  this  bread, 

he   shall   live  forever [What]  then  if  ye 

should  behold  the  Son  of  man  ascending  where 
he  was  before  ?  It  is  the  spirit  that  quickeneth  ; 
the  flesh  profiteth  nothing  :  the  words  that  I 
have  spoken  unto  you  are  spirit,  and  are 
life,  _______ 

John  VIII.  31,  32. 

If  ye  abide  in  my  word,  [then]  are  ye  truly 
my  disciples  ;  and  ye  shall  know  the  truth,  and 
the  truth  shall  make  you  free. 


(Cf.  alsoMatth.  XI.28,29;  XVIII.  20;  Rev.  III.  10.) 


Classified  Collection  XI.  i.  3.    (C.  T.  SaiTiyukta  VI.  i.  2; 
also  in  Ekottara. ) 

Of  yore,  O  monks,  there  was  a  battle(i) 
raging  between  the  angels  and  the  devils. 
And  Sakko,  the  leader  of  the  angels,  addrest 

(i)  This  recalls  the  war  in  heaven  of  the  Apocalypse. 
(XII.  7.) 


70.    THE   SPIRITUAL   LIFE  IS  QUICKENED,  ETC. 

thus  the  angels  of  the  Thirty-three  :  "Com- 
rades, if  fear,  dismay  or  horror  should  arise 
among  angels  who  have  gone  to  battle,  look 
up  to  MY  standard  at  that  time.  Unto  you 
who  look  up  to  the  standard  by  me,  whatever 
fear,  dismay  or  horror  there  may  be,  shall  be 
done  away. 

"If  ye  look  not  up  to  my  standard,  then 
look  up  to  the  standard  of  Pajapati,  the  angel- 
king.  Surely  unto  you  who  look  up  thereunto, 
whatever  fear,  dismay  or  horror  there  may  be, 
shall  be  done  away.  If  to  Pajapati's  banner 
ye  look  not  up,  then  look  up  to  Varuno's ;  if 
not  to  his,  then  to  Isano's ;  for  unto  you  who 
do  so,  your  fear,  dismay  or  horror  shall  be 
done  away." 

What  is  the  reason  of  this  ?  Because,  O 
monks,  the  angel-leader,  Sakko,  is  not  devoid 
of  passion,  hate  and  folly,  but  is  fearful,  dis- 
mayed and  daunted,  and  ready  to  flee.  But 
I,  monks,  tell  you  this:  If  dismay  or  horror 
should  arise  among  you  who  have  gone  [to 
meditate]  in  forest,  by  tree-root,  or  in  wilder- 
ness, at  that  time  think  of  ME.  Say  to  your- 
selves :  "The  Lord  indeed  is  the  Holy  One, 
the  real  Buddha,  endowed  with  wisdom  in 
conduct,  auspicious,  knowing  the  universe,  a 
matchless  charioteer  of  men  who  are  tamed,  a 
Master  of  angels  and  mortals,  Buddha  the 
Lord  !"     For,  monks,  unto  you  who  think  of 

113 


SACRED    TEXTS 


me,   whatever   fear,   dismay   or   horror  there 
may  be,  shall  be  done  away. 

If  ye  think  not  of  me,  then  think  of  the 
Doctrine  (or,  the  Truth),  and  say:  "  ^A/^ell 
taught  is  the  Doctrine  by  the  Lord  :  'tis 
present,  immediate,  inviting,  leading  onward, 
universal,  intelligible,  intelligent !"  For  unto 
you,  monks,  who  think  of  the  Doctrine, 
whatever  fear,  dismay  or  horror  there  may 
be,  shall  be  done  away. 

If  ye  think  not  of  the  Doctrine,  then  think 
upon  the  Order,  and  say  :  "Walking  in  good- 
ness is  the  Lord's  Order  of  disciples  ;  walking 
uprightly,  consistently,  respectably  is  the 
Lord's  Order  of  disciples  :  to  wit,  the  four  pairs 
of  typical  men,  the  eight  individual  types.  The 
Lord's  Order  of  disciples  is  worshipful,  worthy 
of  invitation  and  support,  venerable,  the  match- 
less field  of  merit  for  the  world  !"  Surely, 
monks,  unto  you  who  think  upon  the  Order, 
whatever  fear,  dismay  or  horror  there  may  be, 
shall  be  done  away. 

What  is  the  reason  ?  Because  the  Tatha- 
gato,  monks,  the  Holy  One,  the  real  Buddha, 
is  free  from  passion,  hate  and  folly;  is  fear- 
less, undaunted,  undismayed  and  fleeth  not 
away. 

In  pointing   out  this  passage  to  a  Christian 
friend,  he  remarkt  that  the  Buddhist  sequence  here 
was  wrong,  i.  e.,  the  reverse  of  the  Christian.    First, 
114 


70.    THE   SPIRITUAL   LIFE  IS  QUICKENED,  ETC. 

said  he,  in  temptation,  comes  the  thought  of  the 
church  ;  then,  when  harder  prest,  of  the  teaching ; 
and  at  last,  in  deadliest  peril,  of  the  Christ  who 
died  for  us.  But  Gotamo  always  put  devotion  to 
himself  on  a  lower  level  than  meditation  upon 
infinite  Truth. 


71.  POWER  OVER   EVIL   SPIRITS  AND 
ASSOCIATION  WITH  ANGELS. 


Mark  III.  II. 
The  unclean  spirits,  whensoever  they  be- 
held him,  fell   down    before   him,  and   cried, 
saying,  Thou  art  the  Son  of  God. 


Matthew  XXVI.  53. 
Thinkest  thou  that  I  cannot  beseech  my 
Father,  and  he  shall  even  now  send  me  more 
than  twelve  legions  of  angels  ? 


»5 


SACRED    TEXTS 


John  I.  51. 
Verily  verily,  I  say  unto  you,  Ye  shall  see 
the   heaven   opened   and   the  angels   of  God 
ascending   and   descending   upon   the   Son  of 
Man.  

Enunciations  I.  7.     (C.  P.  in  Samyukta.) 

Thus  have  i  heard.  At  one  season  the 
Lord  was  staying  at  Patali,  at  the  Goat-beard 
Shrine,  in  the  haunt  of  the  Goblin  Goat-beard. 
Now  at  that  season  the  Lord  was  sitting  thru- 
out  the  thick  darkness  of  the  night  in  the  open 
air,  and  one  by  one  an  angel  would  touch  him. 
Then  the  Goblin  Goat-beard,  being  seized  with 
fear  and  bristling  terror,  approacht  the  Lord, 
and  when  near  him  uttered  thrice  his  cry  of 
"Blighted!  Affrighted!"  and  said  in  his  fright : 
"This  demon  is  thine,  O  Prophet !" 

Then  the  Lord,  when  he  had  understood 
the  fact,  gave  vent,  upon  that  occasion,  to  the 
following  Enunciation: 

"When  the  Brahmin  hath  past  beyond  his 
own  ideas  {dhamtna). 

Then  doth  he  overcome  this  demon  and 
monster." 


The  Pali  Samano,  in  contradistinction  to 
Brahmano,  is  precisely  the  Old  Testament  prophet 
as  against  the  priest.  Buddha,  however,  persist- 
ently idealized  the  word  Brahmin,  as  in  our  present 
stanzas,  to  mean  Arahat.  But  in  the  familiar 
phrase,  samana-brahmand,  the  word  is  used  in  its 
116 


72.  IN  THE  WORLD,  BUT  NOT  OF  THE  WORLD 

usual  sense,  and  I  should  translate  :  prophets  and 
priests,  or  philosophers  and  brahmins.  The 
samanos  were  the  freethinking  ascetics  of  the  caste 
of  the  nobles,  like  Gotamo  himself,  who  did  not 
believe  in  priestly  orthodoxy.  They  united  the 
qualities  of  the  Hebrew  prophet  and  the  Greek 
philosopher,  having  the  fervor  of  the  one  and  the 
dialectic  of  the  other. 


72.   IN  THE  WORLD,  BUT  NOT  OF 
THE  WORLD. 


John  XVn.  14-16. 

I  have  given  them  thy  word :  and  the 
world  hated  them,  because  they  are  not  of  the 
world,  even  as  I  am  not  of  the  world.  I  pray 
not  that  thou  shouldest  take  them  out  of  the 
world,  but  that  thou  shouldest  keep  them  from 
the  evil  [one].  They  are  not  of  the  world,  even 
as  I  am  not  of  the  world. 
117 


SACRED    TEXTS 


Classified  Collection  XXII.   94. 

(S.  P.  Cf.  Anesaki's  Japanese  book  on  Buddhism,  pp.  42,  43  ; 
212,  213.) 

Monks,  even  as  a  blue  lotus,  a  water-rose 
or  a  white  lotus  is  born  in  the  water,  grows 
up  in  the  water,  and  stands  lifted  above  it,  by 
the  water  undefiled:  even  so,  monks,  does  the 
Tathagato  grow  up  in  the  world,  and  abide  in 
the  mastery  of  the  world,  by  the  world  unde- 
filed. 


118 


73-    ANTI-DOCETIC  :    THE   LORD  WAS  A   REAL   MAN 

73.  ANTI-DOCETIC  :  THE  LORD  WAS  A 
REAL  MAN. 


I  John  IV.  2,  3. 
Hereby  know  ye  the  Spirit  of  God  :  every 
spirit  which  confesseth  that  Jesus  Christ  is 
come  in  the  flesh  is  of  God  :  and  every  spirit 
which(i)  confesseth  not  Jesus  is  not  of  God: 
and  this  is  the  [spirit]  of  the  antichrist,  whereof 
ye  have  heard  that  it  cometh  ;  and  now  it  is  in 
the  world  already. 

(i)  Some  ancient  authorities  read  annulleth 
Jesus.  (Note  by  the  Revisers  of  1881).  The 
Vulgate  has  :  every  spirit  that  dissolveth  Jesus, 
i.e.,  divides  the  man  Jesus  from  the  spiritual  being, 
Christ  (early  Christian  Unitarianism);  or  maintains 
that  the  Lord's  body  was  apparitional  and  unreal 
(Docetism — a  heresy  common  to  both  Christians 
and  Buddhists).  The  words  in  the  Athanasian 
Creed,  "man  of  the  substance  of  his  mother,  born 
in  the  world,"  were  expressly  inserted  to  guard 
against  this  heresy. 


Statement  of  Theses  XVIII.  i. 

{Kdthavatihu,  a  book  of  the  Third  Pi/aka,  the  Abhidhammo, 
aimed  against  heretics.  It  is  a  sort  of  Buddhist  Irenseus  or 
Hippolytus,  and  even  according  to  the  Ceylon  Chronicles,  was 
added  to  the  Canon  of  the  Elders  last  of  all,  at  the  Council  of 
Patna,  about  B.  C.  250.  Several  sects,  however,  refused  to 
canonize  it.) 


SACRED    TEXTS 


[You  say]    it    ought   not   to   be  said  that 
the  Lord  Buddha  stood  in  the  world  of  men  ? 
Yes. 

Are  there  not  the  Buddha's  alms-rounds 
— the  relic-shrines,  the  parks,  lodges,  villages, 
towns  and  cities,  the  kingdoms  and  countries? 

Yes. 

Well,  then,  if  the  Buddha's  alms-rounds 
be  relic-shrines,  parks,  etc.,  therefore  assuredly 
it  ought  to  be  said  that  the  Lord  Buddha  stood 
in  the  world  of  men.  [Yet  you  still  say]  it 
ought  not  to  be  said  that  the  Lord  Buddha 
stood  in  the  world  of  men  ? 

Yes. 

But  was  not  the  Lord  born  at  Lumbini 
and  enlightened  at  the  root  of  the  Bo-tree  ? 
Was  not  the  wheel  of  the  Religion  set  rolling 
by  the  Lord  at  Benares ;  did  he  not  lay  down 
his  term  of  life  at  the  Capala  shrine,  and  pass 
into  Nirvana  at  Kusinara  ? 

Yes. 

Well,  then,  it  assuredly  follows  that  the 
Lord  stood  in  the  world  of  men.  [You  still 
say]  it  ought  not  to  be  said  that  the  Lord 
stood  in  the  world  of  men  ? 

Yes. 

But  was  it  not  said  by  the  Lord  :  "Monks, 
I  once  was  staying  at  High-town,  in  Pleasant 


73-    ANTI-DOCETIC  :    THE   LORD   WAS  A  REAL   MAN 

Grove,  at  the  foot  of  the  great  sal-tree  ?"  And 
again,  "Once  I  was  staying  at  Uruvela,  at  the 
Goat-herd's  Banyan  tree,  soon  after  my 
Enlightenment"  ;  and  again,  "I  once  was  stay- 
ing at  Rajagaha,  in  the  Bambu  Grove,  the 
Squirrels'  feeding-ground"  ;  and  again,  ''Once 
I  was  staying,  O  monks,  at  Savatthi  in  the 
Victor's  Grove,  the  cloister-garden  of  the 
Feeder-of-the-Poor"  ;  and  again,  **Once  I  was 
staying  at  Vesali  at  Pagoda  Hall  in  the  Great 
Forest"  ?  Is  not  all  this  Scripture  {Suttanto)? 
Yes. 

Therefore  indeed  the  Lord  stood  in  the 
world  of  men.  [You  now  admit  then  that]  the 
Lord  Buddha  stood  in  the  world  of  men  ? 

Yes. 

Was  not  the  Lord  born  in  the  world, 
enlightened  in  the  world,  and  did  he  not  dwell 
overcoming  the  world,  by  the  world  undefiled? 

Yes. 

Well,  then,  if  this  be  so,  it  must  assuredly 
be  said  by  us  that  the  Lord  Buddha  stood  in 
the  world  of  men. 


Here  we  see  early  Buddhist  orthodoxy  fight- 
ing the  same  battle  as  early  Christian  orthodoxy 
— maintaining  that  the  Lord  was  a  real  man  of 
flesh  and  blood  against  the  extravagant  theory 
that  he  was  phantasmal,  transcendental,  beyond 
the  world  {lokuttaro).  The  passage  about  dwelling 
in  the  world  undefiled  was  one  which  was  wrested 
by  the  Docetists  to  mean  that  the  Lord  was  non- 
incarnate. 


SACRED    TEXTS 


74.  SELF-CONSCIOUSNESS  OF 
THE  MASTER. 


John  X.  8. 
All  that  came  before  me  are  thieves  and 
robbers. 


Long  Collection,  Dialog  16.     (C.  T.  2.) 

(Book  of  the  Great  Decease.    Translated  in  S.  B.  E.  XI,  p.  107. ) 

O  Subhaddo,  in  whatever  religious  system 
the  Noble  Eightfold  Path  is  found,  in  that 
alone  is  found  a  philosopher  even  unto  the 
second,  third  and  fourth  [degrees].  Void  of 
philosophers  are  other  systems. 


There  is  no  need  to  set  forth  more  texts  under 
this  head  :  the  whole  of  Part  IV.  is  full  of  them.  To 
call  this  consciousness  of  greatness  megalomania 
is  absurd.  Megalomania  is  a  false  consciousness 
of  greatness,  but  the  consciousness  of  genius  is  a 
true  one.  Wordsworth  was  not  a  megalomaniac 
because  he  was  conscious  that  future  ages  would 
rank  him  as  a  great  poet.  It  is  a  common  mistake 
to  confound  the  confidence  of  knowledge  with  the 
conceit  of  ignorance.  Genius  is  always  self-con- 
scious, however  much  modesty  may  suppress  it. 


75^    TRANSFIGURATION 


Part  V, 


CLOSING  SCENES  ; 
THE  FUTURE  OF  THE  CHURCH 
ESCHATOLOGY. 


75.   TRANSFIGURATION. 


Mark  IX.  2-8. 
After  six  days  Jesus  taketh  with  him  Peter, 
and  James,  and  John,  and  bringeth  them  up 
into  a  high  mountain  apart  by  themselves  : 
and  he  was  transfigured  before  them  :  and  his 
garments  became  glistering,  exceeding  white ; 
so  as  no  fuller  on  earth  can  whiten  them.  And 
there  appeared  unto  them  Elijah  with  Moses  : 
and  they  were  talking  with  Jesus.  And  Peter 
answereth  and  saith  to  Jesus,  Rabbi,  it  is  good 
for  us  to  be  here  :  and  let  us  make  three  taber- 
nacles ;  one  for  thee,  and  one  for  Moses,  and 
one  for  Elijah.  For  he  wist  not  what  to 
123 


SACRED    TEXTS 


answer ;  for  they  became  sore  afraid.  And 
there  came  a  cloud  overshadowing  them  :  and 
there  came  a  voice  out  of  the  cloud,  This  is 
my  beloved  Son  :  hear  ye  him.  And  suddenly 
looking  round  about,  they  saw  no  one  any 
more,  save  Jesus  only  with  themselves. 


Luke  IX.  30,  31. 

And  behold,  there  talkt  with  him  two 
men,  which  were  Moses  and  Elijah ;  who 
appeared  in  glory,  and  spake  of  his  decease 
which  he  was  about  to  accomplish  at  Jeru- 
salem. 


Long  Collection,  Dialog  16.     (C.  T.  2.) 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E., 
Vol.  XI,  p.  80.) 

Now  not  long  after  Pukkuso  the  Mallian 
had  gone,  St.  Anando  placed  upon  the  person 
of  the  Lord  that  pair  of  gold-cloth  robes,  bur- 
nisht  and  ready  for  wear.  And  when  so  placed 
upon  the  person  of  the  Lord,  it  appeared  bereft 
of  its  brightness. 

And  St.  Anando  said  unto  the  Lord : 
''Wonderful,  O  Lord !  Marvelous,  O  Lord  ! 
that  the  color  of  the  Tathagato's  skin  should 
be  so  pure  and  purified.  For  when  I  placed 
upon  the  person  of  the  Lord  this  pair  of  gold- 
124 


75-    TRANSFIGURATION 


cloth  robes,  burnisht  and  ready  for  wear,  it  ap- 
peared bereft  of  its  brightness." 

<*Anando,  it  is  even  so.  There  are  two 
occasions,  Anando,  when  the  color  of  a  Tatha- 
gato's  skin  becomes  pure  and  exceeding  puri- 
fied.    What  are  the  two  ? 

''On  the  night,  Anando,  wherein  a  Tatha- 
gato  is  supernally  enlightened  with  incompar- 
able and  perfect  enlightenment,  and  on  the 
night  when  he  enters  Nirvana  with  that  kind(i) 
of  Nirvana  which  leaves  no  substrata  behind  : 
on  these  two  occasions  the  color  of  a  Tatha- 
gato's  skin  becomes  pure  and  exceeding  puri- 
fied. And  now,  Anando,  this  day,  in  the  third 
watch  of  the  night,  in  the  garden  ground  of 
Kusinara,  in  the  sal-grove  of  the  Mallians,  be- 
tween the  twin  sal-trees,  will  take  place  the 
Tathagato's  passage  into  Nirvana.  Come, 
Anando,  let  us  go  on  to  the  river  Kakuttha. 

"Even  so.  Lord,"  said  St.  Anando,  in  as- 
sent unto  the  Lord. 

The  pair  of  burnisht  gold-cloth  robes  were 

brought  by  Pukkuso  : 
The   Master,   when   begirt   therewith,   in 

golden  color  shone. 

(i)  See  Itivuttaka  44,  (Chinese  II.  i.  i8),  for  the  two 
kinds  of  Nirva«a.  1  do  not  fear  to  translate  thus  in  view  of  this 
remarkable  passage,  so  obviously  referred  to  in  our  text.  One 
line  of  the  primitive  Itivuttaka  is  worth  whole  pages  of  the  de- 
velopt  Dialogs. 

125 


SACRED    TEXTS 


The  stanza  proclaims  the  antiquity  of  the  story. 
The  two  occasions,  Illumination  and  Great  De- 
cease, find  their  Christian  counterparts  in  the 
opened  heavens  at  Baptism  and  at  Transfiguration. 
On  each  occasion  the  heavenly  voice  is  heard, 
while  on  the  second  the  subject  of  conversation 
with  Moses  and  Elijah  is,  according  to  Luke,  the 
Decease  or  Exodus  about  to  be  accomplisht  at 
Jerusalem.  Here  again  Luke  has  one  of  those  ob- 
scure agreements  with  Buddhism  which  we  have 
noticed  so  often.  Apart  from  any  mere  Divine 
Hero-legend  we  have,  both  in  the  Illumination  and 
the  Transfiguration,  authentic  elements  of  fact. 

Dr.  Henry  Lefifmann,  of  Philadelphia,  in  his 
essay  on  the  Mental  Condition  of  Jesus  (1904)  con- 
siders this  phenomenon  the  result  of  hypnotic  sleep, 
whereinto  the  Lord  had  put  the  disciples.  But  the 
Buddhist  parallel  points  to  another  explanation.  The 
Transfiguration  is  only  another  form  of  the  Wraith 
which  appears  before  death.  Now,  these  sacred 
dramas  make  the  hero  experience  all  the  mystic  events 
which  are  believed  to  happen  to  men.  Modern  psychi- 
cal research  has  shown  that  some  of  them  do  happen. 
I  do  not  know  of  any  case  of  Transfiguration  in  the 
Psychical  Society's  Proceedings,  but  have  personal 
knowledge  of  one.  A  soldier  in  the  Civil  War  was 
hit  in  the  head  by  a  spent  ball ;  there  was  no  ap- 
parent wound,  but  he  died  three  or  four  weeks 
afterwards.  His  mother  said  that  shortly  before 
death  his  whole  body  became  luminous.  I  took  this 
account  from  an  acquaintance  who  had  it  from  the 
126 


75-    TRANSFIGURATION 


percipient,  and  give  it  for  what  it  is  worth.  Others, 
better  authenticated,  will  be  doubtless  collected. 

Besides  luminescence  at  death,  there  are  other 
phenomena  to  be  noted.  The  late  Dr.  Edwin  D. 
Babbitt,  of  San  Jose,  California,  in  his  Health  Gtiide 
(New  York,  1874,  pp.  54,  55)  gives  the  following 
case  : — 

**A  Mrs.  Minnie  Merton  has  just  given  me  her 
experiences  in  full.  She  says  that  from  her  child- 
hood up  she  has  seen  various  colors  radiating  from 
different  parts  of  the  person,  especially  from  the 
head,  and  used  to  read  everybody's  character  in 
that  way.  She  at  first  supposed  everyone  could  do 
the  same." 

On  January  3,  1874,  she  gave  Dr.  Babbitt  this 
account :  dark  red  was  seen  to  issue  from  the  base 
of  the  brain,  becoming  black  in  gross  natures  ;  yel- 
low from  the  upper  brain,  nearly  white  in  high 
natures  ;  blue  from  the  higher  front  brain  ;  dark- 
blue  over  the  eyebrows.  Green  came  from  the 
phrenological  organ  of  Benevolence  ;  purple  from 
Self-Esteem  ;  scarlet  from  Firmness  ;  and  orange 
from  the  sides  of  the  head.  If  such  visions  could 
be  had  in  nineteenth-century  New  York,  we 
need  not  be  astonisht  at  the  following  from  the 
Paiisamhidamaggo  I.  53  :(2) 

From  the  upper  part  of  [the  Lord's]  body 
there  proceeds  a  flame  of  fire,  and  from  the 
lower  part  thereof  a  torrent  of  water.     Again, 


(2)  See  Parallel  42. 

127 


SACRED  TEXTS 


from  the  lower  part  proceeds  a  flame  of  fire, 
and  a  torrent  of  water  from  the  upper. 


The  Pratiharya-sutra,  or  Miracle-scripture,  which 
is  embedded  in  the  Tibetan  Book  of  Discipline  and 
also  in  the  Divyavadana,  tells  a  story  about  Buddha 
making  manifest  to  a  crowd  these  appearances  of 
luminescence  and  spectral  water. 

Myers,  in  his  Human  Personality  and  its  Sur- 
vival of  Death  (London,  1903)  discusses  various 
phenomena  of  luminescence. 


128 


76.    LAST  LOOK  AT  OLD   SCENES 


76.  LAST  LOOK  AT  OLD  SCENES. 


Mark  XL  11. 

And  he  entered  into  Jerusalem,  into  the 
temple ;  and  when  he  had  lookt  round  about 
upon  all  things,  it  being  now  eventide,  he  went 
out  unto  Bethany  with  the  twelve. 


Long  Collection,  Dialog  16.     (C.  T.  N.  C.  ii9.)(i) 

(Book  of  the  Great  Decease.       Translated  in  S.  B,  E. 
Vol.  XI,  p.  64.) 

Now  the  Lord,  having  drest  betimes,  took 
his  bowl  in  his  robe  and  entered  Vesali  for 
alms ;  and  when  he  had  past  thru  Vesali,  and 
had  eaten  his  meal  and  was  returning  from  the 
quest  of  alms,  he  gazed  upon  Vesali  with  a 
leonine(2)  look, and  addrest  St.  Anando,  saying: 
"Anando,  this  will  be  the  last  time  that  the 
Tathagato  will  look  upon  Vesali !" 

(i)  This  passage  is  omitted  in  three  other  versions.   (A.M.) 
(2)  The  Pali  is  elephant-look,  explained  by  Rhys  Davids 
to  mean  that  Buddha  turned  with  his  whole  body. 


129 


SACRED    TEXTS 


77.  APOSTOLIC  SUCCESSION. 


Matthew  XVI.  17-19. 

And  Jesus  answered  and  said  unto  him, 
Blessed  art  thou,  Simon  Bar-Jonah  :  for  flesh 
and  blood  hath  not  revealed  it  unto  thee,  but 
my  Father  which  is  in  heaven.  And  I  also 
say  unto  thee,  that  thou  art  Peter,  and  upon 
this  rock  I  will  build  my  church ;  and  the 
gates  of  Hades  shall  not  prevail  against  it.  I 
will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven :  and  whatsoever  thou  shalt  bind  on 
earth  shall  be  bound  in  heaven ;  and  whatso- 
ever thou  shalt  loose  on  earth  shall  be  loost  in 
heaven. 


Middling  Collection,  Dialog  11 1.     (C.  T.  121.)  (i) 

Monks,  it  is  only  of  Sariputto  that  one  can 
truly  say :  He  is  a  lawful  son  of  the  Lord, 
born  of  his  mouth,  born  of  his  religion,  spiritu- 
ally created,  a  spiritual  kinsman,  not  a  carnal 
one.  Sariputto,  O  monks,  keeps  up  the  incom- 
parable empire  of  religion  set  going  once  for 
all  by  the  Tathagato. 


Numerical  Collection  I.  13. 

Monks,  I  do  not  perceive  another  single 
individual    who   keeps   up   the   incomparable 


(i)  Cf.  Anesaki's  book,  pp.  182,  183. 
130 


77-    APOSTOLIC   SUCCESSION 


empire  of  religion  set  going  once  for  all  by  the 
Tathagato,  excepting  Sariputto. 

Sariputto,  O  monks,  keeps  up  the  incom- 
parable empire  of  religion  set  going  once  for 
all  by  the  Tathagato. 


Numerical  Collection  V.  132.    (C.  P.  in  Ekottara). 

Monks,  the  eldest  son  of  a  king  who  is  a 
world-ruler  {Cakkavatti)  is  endowed  with  five 
attributes,  and  keeps  up  the  empire  (literally, 
keeps  the  wheel  rolling)  set  going  by  his 
father  by  righteousness  alone :  that  is  the 
wheel  which  cannot  be  turned  back  by  any 
human  being,  by  any  hostile  hand. 

What  are  the  five  attributes  ? 

In  this  case,  monks,  the  eldest  son  of  a 
king  who  is  a  world-ruler  is  worldly  wise  and 
spiritually  wise,  temperate,  wise  in  the  times, 
and  wise  in  the  assemblies. 

Monks,  the  eldest  son  of  a  king  who  is  a 
world-ruler  is  endowed  with  these  five  attri- 
butes, and  keeps  up  the  empire  set  going  by 
his  father  by  righteousness  alone :  that  is  the 
wheel  which  cannot  be  turned  back  by  any 
human  being,  by  any  hostile  hand. 

Exactly  thus,  monks,  does  Sariputto,  with 
five  qualities  {dhamma)  endowed,  keep  up  the 
incomparable  empire  of  religion  set  going  once 
for  all  by  the  Tathagato :  that  is  the  wheel 
which  cannot  be  turned  back  by  philosopher 

131 


SACRED    TEXTS 


or  brahmin,  angel  or  Tempter,  archangel,  or 
anyone  in  the  world. 

What  are  the  five  qualities  ? 

In  this  case,  monks,  is  Sariputto  worldly 
wise,  spiritually  wise,  temperate,  wise  in  the 
times  and  wise  in  the  assemblies.  With  these 
five  qualities  endowed,  monks,  does  Sariputto 
keep  up  the  incomparable  empire  of  religion 
set  going  once  for  all  by  the  Tathagato  :  that 
is  the  wheel  which  cannot  be  turned  back  by 
philosopher  or  brahmin,  angel  or  Tempter, 
archangel,  or  any  one  in  the  world. 


We  have  in  another  passage  of  the  Chinese 
Ekottara  a  parallel  to  this.  Buddha  proclaims 
himself  to  be  the  King  (cf.  Parallel  55)  and  trusts 
his  Religion  to  Anando's  care  and  says  : 

Any  one  who  propagates  this  Religion  is 
the  heir  to  Buddha.     (A.  M.) 


132 


78.  HOLY  scripture:  the  old  and  the  new 

78.  HOLY  SCRIPTURE: 
THE  OLD  AND  THE  NEW. 


Matthew  V.  17,  18. 

Think  not  that  I  came  to  destroy  the  law 
or  the  prophets  :  I  came  not  to  destroy,  but  to 
fulfil.  For  verily  I  say  unto  youi  Till  heaven 
and  earth  pass  away,  one  jot  or  one  tittle  shall 
in  no  wise  pass  away  from  the  law  till  all 
things  be  accomplisht. 


Matthew  V.  21,  22 ;  33,  34,  &c. 

Ye  have  heard  that  it  was  said  to  them  of 
old  time But  I  say  unto  you 


Mark  XIIL  31. 

Heaven  and   earth  shall  pass  away :  but 
my  words  shall  not  pass  away. 


I  Timothy  VI.  3,  4. 
If  any  man  teacheth  a  different  doctrine, 
and  consenteth  not  to  sound  words,  [even]  the 
words  of  our  Lord  Jesus  Christ,  and  to  the 
doctrine  which  is  according  to  godliness ;  he 
is  puft  up,  knowing  nothing,  but  doting  about 
questionings  and  disputes  of  words. 

133 


SACRED    TEXTS 


Numerical  Collection  IV.  185.     (S.  T.  in  Sa7«yukta).(i) 

Once  the  Lord  was  staying  at  Rajagaha, 
upon  the  Mount  of  Vulture-Peak,  and  at  that 
season  many  highly  distinguisht  friars(2)  of 
Serpentine  [River]  were  dwelling  upon  the 
bank  in  the  friars'  cloister-garden  :  there  were 
Antabharo,  Varadharo,  Sakuludayi  the  friar, 
and  other  highly  distinguisht  friars. 

Now  the  Lord,  having  arisen  from  retire- 
ment at  eventide,  approacht  the  friars'  cloister- 
garden  on  the  bank  where  the  Serpentine 
[River]  men  were.  And  just  then,  among  the 
non-Buddhist  friars  who  were  sitting  assem- 
bled together,  there  arose  a  conversation  about 
the  Truths  of  the  Brahmins. 

Thereupon  the  Lord  approacht  the  friars 
and  sat  upon  a  seat  made  ready  for  him  ;  and 
so  sitting  he  said  to  them  :  "Friars,  what  is 
the  subject  of  your  present  conversation  sitting 
here,  and  what  was  your  topic  which  was  in- 
terrupted ?" 

"  Gotamo,    while    sitting    together    here, 

(i)  This  is  the  counterpart  of  Samyutta  XXII.  90.  The 
counterpart  of  Agguttara  IV.  185  is  found  in  Ekottara  XXVI.  8, 
which,  however,  is  a  very  much  abridged  text.  In  the  Samyukta, 
Anando  speaks  to  Chando  when,  after  the  Master's  death,  doubts 
as  to  the  truth  of  the  four  principles  occurred  to  the  mind  of  the 
latter.     The  place  is  Ko^ambi.     (A.M.) 

(2)  For  a  description  of  the  friars  or  wandering  philoso- 
phers of  ancient  India  see  Rhys  Davids  :  Buddhist  India  :  Lon- 
don, 1903,  p.  141. 

134 


jS.  HOLY  scripture:  the  old  and  the  new 

we  have  been  talking  about  the  Truths  of  the 
Brahmins." 

"Friars,  there  are  these  four  truths  of  the 
Brahmins  which  have  been  reaHzed  by  me  by 
my  own  higher  knowledge,  and  made  known. 
What  are  the  four  ? 

"Friars,  in  this  case  a  brahmin  says  thus  : 
•ALL  LIVES  ARE  IGNORANCE.'  In  SO  Speak- 
ing he  tells  the  truth  and  not  falsehood.  He 
thinks  therefore  :  'There  is  no  such  distinction 
as  philosopher  or  brahmin  ;  I  am  neither  better, 
alike,  nor  worse.'  And  whatever  truth  is  there 
is  his  by  higher  knowledge,  and  he  enters  into 
pity  and  compassion  for  all  lives. 

"And  again,  O  friars,  a  brahmin  says: 
'ALL  LUSTS  ARE  EVANESCENT,  PAINFUL 
AND  FRAUGHT  WITH  CHANGE.'  He  Comes 
to  the  same  conclusion  as  before,  and  the  truth 
therein  is  his  by  higher  knowledge,  and  he 
enters  into  disgust  with,  detachment  from,  and 
cessation  of,  all  lusts. 

"Again,  O  friars,  a  brahmin  says:  'ALL 
EXISTENCES  ARE  EVANESCENT,  PAINFUL 
AND  FRAUGHT  WITH  CHANGE.'  Again  he 
comes  to  the  same  conclusion,  and  the  truth 
therein  is  his  by  higher  knowledge,  and  he 
enters  into  disgust  with,  detachment  from,  and 
cessation  of,  all  existences. 

"Moreover,  O  friars,  a  brahmin  says: 
'There  is   no    fundamental    distinc- 

135 


SACRED    TEXTS 


TION  BETWEEN  ME  AND  ANYONE  ELSE.Y3) 
In  saying  so,  the  brahmin  speaks  truth  and  not 
falsehood.  He  therefore  reflects  :  'There  is  no 
such  distinction  as  philosopher  or  brahmin ;  I 
am  neither  better,  alike,  nor  worse.'  And 
whatever  truth  is  there  is  his  by  higher  know- 
ledge and  he  enters  upon  the  path,  which  is 
nothingness  itself. 

"These,  O  friars,  are  the  four  truths  of  the 
Brahmins  which  have  been  realized  by  me 
by  my  own  higher  knowledge  and  made 
known. 


First  Sermon  :     Major  Section  on  Discipline  i.   6. 

(C.  T.,  N.  C.  1122). 
Translated  in  S.  B.  E.  XIII,  p.  96,  and  XI.  p.  150. 

Insight,  knowledge,  intellection,  wisdom 
and  intuition  arose  within  me,  saying  :  "This 
is  the  Noble  Truth  concerning  Pain.' '  [It  was] , 
O  monks,  among  doctrines  not  formerly  trans- 
mitted. 


For  the  stereotyped  passage  about  the  sacred 
lore  of  the  Brahmins,  see  S.  B.  E.  X,  part  2,  p.  97  ; 
for   Atharva   Veda,  p.   168.     For   training   in   the 

(3)  Warren  translates  this  sentence  literally  :  I  am  no- 
where a  somewhatness  for  anyone,  and  nowhere  for 
me  is  there  a  somewhatness  of  anyone.  {Buddhism  in 
Translations,  p.  145,  from  the  Visuddhi-maggo.) 

136 


78.    HOLY  SCRIPTURE  :  THE  OLD  AND  THE   NEW 

Buddhist  Scriptures,  Dhammapada  259  and  363, 
and  my  notes,  (4)  pp.  61  and  89. 


Numerical  Collection  II.  2. 

Monks,  these  two  qualities  conduce  to  the 
confusion  and  decline  of  the  Gospel. 

What  two  ? 

Faulty  remembrance  (or,  preservation)  of 
the  text  and  faulty  explanation  of  the  meaning. 
Monks,  when  a  text  is  ill  remembered,  the 
meaning  also  is  ill  explained.  These  two 
qualities,  O  monks,  conduce  to  the  confusion 
and  decline  of  the  Gospel. 

There  are  two  qualities  which  conduce  to 
the  stability  of  the  Gospel,  with  no  confusion 
and  with  no  decline.     What  two  ? 

Good  remembrance  of  the  text  and  good 
explanation  of  the  meaning.  Monks,  when  a 
text  is  well  remembered,  the  meaning  also  is 
well  explained.  These  two  qualities,  O  monks, 
conduce  to  the  stability  of  the  Gospel,  with  no 
confusion  and  with  no  decline. 

(4)  Hymns  of  the  Faith  {^Dhammapada) .  Translated  by 
Albert  J.  Edmunds.     (Chicago,  1902). 


137 


SACRED    TEXTS 


79.  THE  SPREAD  OF  THE  GOSPEL. 


Mark  Xin.  10. 

The  Gospel  must  first  be  preacht  unto  all 
the  nations. 


Matthew  XXIV.  14. 
This    Gospel    of   the    kingdom    shall    be 
preacht  in  the  whole  world,  for  a  testimony 
unto  all  the  nations ;  and  then  shall  the  end 
come. 


Long  Collection,  Dialog  16. 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E., 
Vol.  XI,  p.  53). 

(C.  T.,  N.  C.  119.     Cf.  No.  2  of  the  Chinese  Dirgha, 
and  N.  C.  ii8). 

O  Evil  One,  I  shall  not  pass  into  Nirvana, 
[i.  e.,  die]  till  my  monks  and  nuns,  my  laymen 
and  laywomen,  become  wise  and  trained  dis- 
ciples, apt  and  learned,  reciters  of  the  Doc- 
trine, [&c.,  as  in  Parallel  64.]  O  Evil  One,  I 
shall  not  pass  into  Nirvana,  till  this  religion  of 
mine  is  successful,  prosperous,  widespread, 
popular,  ubiquitous ;  in  a  word,  made  thoroly 
public  among  men. 


138 


8o.     DECLINE   OF  THE   FAITH 


80.  DECLINE  OF  THE  FAITH. 
With  Remarks  on  Maitreya. 


Matthew  XXIV.  11,  12. 
Many  false  prophets  shall  arise,  and  shall 
lead  many  astray.     And  because  iniquity  shall 
be  multiplied,  the  love  of  the  many  shall  wax 
cold. 


Luke  XVIII.  8. 
When  the   Son  of  man  cometh,  shall  he 
find  faith  on  the  earth  ? 


Numerical  Collection  V.  79.(1) 
(C.  T.,  N.  C.  468.(2)       Cf.  also  N.  C.  123,  470  and  766.) 

Monks,  the  following  five  future  dangers 
(or,  fears  for  the  future),  tho  not  arisen  now, 
will  hereafter  arise.  Ye  must  be  awake  thereto, 
and  being  awake,  must  struggle  to  avert  them. 
What  are  the  five  ? 

Monks,  there   will   be   monks  in   the  far 


(i)  Translated  from  the  Anagata-bhaydni {YvXvlxq  Dangers), 
one  of  the  texts  among  the  selections  of  the  Emperor  Asoko,  in 
his  Edict  at  Bhabra,  and  found  in  the  Numerical  Collection, 
V.  77-80.  Chapters  77  and  78  deal  with  the  personal  dangers 
for  monks  in  any  age,  including  Buddha's  own.  In  Chapter  77 
they  practise  religion  for  security  against  the  dangers  of  the 
forest :  snakes,  scorpions,  centipedes,  etc.  In  Chapter  78  they 
practise  it  for  security  in  old  age  or  times  of  trial.  I  now  trans- 
late Chapter  79  entire. 

(2)  Translated  between  A.  D.  265  and  316.  Here  we 
have  before  us  another  version  of  the  Anagafal>hayam  coming 

139 


SACRED    TEXTS 


future,  wanting  in  physical,  moral,  emotional 
and  intellectual  control;  and  being  so,  they 
will  confer  Initiation  upon  others,  and  will  not 
be  able  to  train  them  in  superior  morals,  emo- 
tions and  intelligence.  These,  being  also  with- 
out the  aforesaid  control,  will  initiate  others  in 
their  turn,  who  will  keep  up  the  same  state  of 
things.  And  so,  monks,  from  corruption  of 
doctrine  [will  come]  corruption  of  discipline, 
and  from  corruption  of  discipline  corruption  of 
doctrine. 

This,  monks,  is  the  first  future  danger 
which,  tho  not  arisen  now,  will  hereafter  arise. 
Ye  must  be  awake  thereto,  and  being  awake, 
must  struggle  to  avert  it. 

Again,  monks,  there  will  be  monks  in  the 

down  to  us  from  the  latter  part  of  the  third  century  A.  D.  It 
differs  not  in  substance  from  the  Pali  but  much  in  its  arrange- 
ment. Subdivisions  under  each  of  five  dangers  seem  not  to 
have  been  original.     They  are  as  follows  : 

[I.]  Pursuit  of  fame;  [II.]  (i)  seeking  livelihood  by 
commerce,  (2)  hatred  against  the  pious;  [HI.]  (i)  not  being  dili- 
gent (as  in  the  above  two  heads  and  corresponding  to  the  first 
part  of  each  danger  in  the  Pali),  (2)  ignorance  of  Scripture,  (3) 
disobedience  toward  wise  men;  [IV.]  (i)  corruption  of  the 
discipline,  (2)  love  of  social  intercourse  and  vanity,  (3)  pride, 
(4)  looseness  of  conduct ;  [V.]  (i)  neglecting  deep  teaching  : 
the  twelve  Nidanas,  the  thirty -seven  Sections,  the  wisdom  of  the 
Vaipulya  mysticism,  the  incomparable  Prajnaparamita,  the  promise 
(or  faith)  of  Nothingness,  (2)  reciting  miscellaneous  stanzas  and 
petty  secular  texts,  (3)  because  novices  like  them,  (4)  and  in 
consequence  they  are  abandoned  by  angels.  (5)  In  this  way 
the  right  teaching  wanes. 

Thus  we  see  IV.  and  V.  correspond  to  the  fifth  and  fourth 
danger  of  the  Pali,  and  as  a  whole  this  text  may  be  said  to  be 
another  and  later  version  of  the  Pali  Anagata-bhayani.    (A.  M.) 

140 


8o.     DECLINE  OF  THE  FAITH 


far  future  wanting  in  control  as  before,  who 
being  so  will  give  asylum  to  others,  and  they 
will  not  be  able  to  train  them  in  superior 
morals,  emotions  and  intelligence.  These  will 
give  asylum  to  yet  others,  and  so  [there  will 
be]  more  corruption  of  discipline  from  doc- 
trine, and  of  doctrine  from  discipline. 

This,  monks,  is  the  second  future  danger 
which  will  come  and  must  be  guarded  against. 

Again,  monks,  there  will  be  monks  in  the 
far  future  without  physical,  moral,  emotional 
and  intellectual  control,  and  being  so,  when 
they  discourse  upon  the  Higher  Doctrine 
(Abhidhammo)  and  the  Exegesis  (Vedalla) 
they  will  not  be  awake,  descending  into  doc- 
trine dark. (3)  And  so,  monks,  [there  will  be] 
corruption  of  discipline  from  corruption  of 
doctrine,  and  corruption  of  doctrine  from  cor- 
ruption of  discipline. 

This,  monks,  is  the  third  future  danger 
which,  tho  not  arisen  now,  will  hereafter  arise. 
Ye  must  be  awake  thereto,  and  being  awake 
must  struggle  to  avert  it. 

(4)  [Again,]  monks,  there  will  be  monks 

(3)  Jwake  is  the  same  root  as  Buddha  and  Buddhist,  while 
dark  is  the  same  word  as  the  Sanskrit  Krishna.  One  might 
almost  suspect  a  punning  allusion  to  the  later  admixture  of  Bud- 
dhism with  the  Krishna  cult ;  but  our  text  is  too  ancient. 

(4)  This  paragraph,  except  the  words  in  square  brackets, 
is  found  in  the  Classified  Collection,  XX.  7.  The  grammatical 
connection  of  the  clause  beginning.  There  are  Dialogs,  etc., 
is  as  awkward  in  the  Pali  as  it  is  in  the  English,  and  seems  to 
indicate  a  separateness  for  this  passage. 

141 


SACRED    TEXTS 


in  the  far  future,  [wanting  in  physical,  moral, 
emotional  and  intellectual  control ;  and  they 
being  thus  wanting  in  physical,  moral,  emo- 
tional and  intellectual  control,]  there  are 
Dialogs  (Suttanta)  spoken  by  the  Tathagato — 
deep,  of  deep  meaning,  transcendental,  con- 
nected with  the  Void(5)  (or,  classified  under 
Void);  and  when  these  are  recited  they  will 
not  listen  or  give  ear  or  present  a  heart  of 
knowledge;  and  they  will  not  study  those  doc- 
trines, learn  them,  nor  reflect  thereon.  But 
there  are  Dialogs  poet-made,  poetical,  thrilling 
the  heart,  suggestive  to  the  heart,  the  utter- 
ances of  disciples  who  are  outsiders.  When 
these  are  recited  they  will  listen,  give  ear,  and 
present  a  heart  of  knowledge  :  these  doctrines 
they  will  study,  learn  by  heart  and  reflect 
upon. 

And  so,  monks,  [there  will  be]  corruption 
of  discipline  from  corruption  of  doctrine,  and 
corruption  of  doctrine  from  corruption  of  dis- 
cipline. 

This,  monks,  is  the  fourth  future  danger 
which,  tho  not  arisen  now,  will  hereafter  arise. 

(5)  See,  e.  g.,  Majjhima  121  and  122,  which  were  very 
popular  dialogs.  The  Chinese,  in  the  seventh  century,  consid- 
ered them  such  thoro  compendiums  of  Buddhism  that  many 
cared  for  no  other  Scriptures.  (I-tsing,  p.  51.  I  take  nothing- 
ness =  sunnatd. ) 

Majjhima  121  and  122  are  Nos.  190  and  191  in  Chinese. 
(A.  M.) 

142 


80.     DECLINE  OF  THE   FAITH 


Ye  must  be  awake  thereto,  and  being  awake, 
must  struggle  to  avert  it. 

Again,  monks,  there  will  be  monks  in  the 
far  future  without  physical,  moral,  emotional 
and  intellectual  control ;  and  being  so,  the 
Presbyter  monks  will  be  luxurious,  loose-lived, 
taking  precedence  by  their  descent,  in  seclusion 
neglecting  their  charge.  They  will  not  strive 
with  their  will  for  attainment  of  the  unattained, 
approach  to  the  unapproacht,  realization  of  the 
unrealized.  The  last  generation  of  them  will 
fall  into  heresy,  and  will  be  luxurious,  loose- 
lived,  taking  precedence  by  descent,  in  seclu- 
sion neglecting  their  charge.  And  so,  monks, 
[there  will  be]  corruption  of  discipline  from 
corruption  of  doctrine,  and  corruption  of  doc- 
trine from  corruption  of  discipline. 

This,  monks,  is  the  fifth  future  danger 
which,  tho  not  arisen  now,  will  hereafter  arise, 
and  which  ye  must  be  awake  to,  and  so  strug- 
gle to  avert. 

These,  monks,  are  the  Five  Future 
Dangers  which,  tho  not  arisen  now,  will  here- 
after arise,  and  which  ye  must  be  awake  to, 
and  so  struggle  to  avert. 


Chapter  80  gives  a  detailed  account  of  the 
future  luxuries,  such  as  building  monasteries  in 
towns,  villages,  and  capitals ;  wearing  fine  robes  ; 
associating  with  young  nuns,  etc. 


143 


SACRED    TEXTS 


The  Buddhist  Apocalypse  translated  by  Warren 
is  a  medieval  treatise,  expanded  from  just  such 
texts  as  our  present  one. 


Minor  Section  on  Discipline  (Cullavaggo)  X.  i. 

(C.  T.,  N.  C.  1 1 17.     Cf.  Madhyama  116.) 
Translated  in  S.  B.  E.  XX,  p.  325. 

Anando,  if  women  had  not  received  per- 
mission to  go  forth  from  domestic  life  and 
enter  the  homeless  one,  under  the  Doctrine 
and  Discipline  made  public  by  the  Tathagato, 
then,  Anando,  would  the  religious  life  have 
lasted  long  :  the  Gospel  (Saddhammo)  would 
have  lasted  for  a  thousand  years.  But, 
Anando,  now  that  women  have  received  that 
permission,  the  religious  life  will  not  last  long: 
the  Gospel,  Anando,  will  now  last  only  five 
hundred  years. 


This  passage  is  important  as  a  time-mark  in 
the  history  of  the  Canon,  a  fact  which  was  pointed 
out  in  my  provisional  preface  to  this  series  of 
Parallels.  {Open  Court,  February,  1900,  p.  115). 
In  patristic  works  written  after  the  Christian  era, 
such  as  Buddhaghoso's  commentaries  and  the  Great 
Chronicle  of  Ceylon,  the  figure  500  has  been  altered 
to  5000.  This  was  because  the  five  hundred  years 
had  expired,  and  still  the  faith  flourisht.  Therefore 
the  sacred  text  has  not  been  materially  altered,  and 
,144 


.O.    DECLINE  OF  THE  FAITH 


goes  back  behind  the  time  of  Christ.  The  period 
of  a  thousand  years  in  our  text  may  perhaps  be 
compared  with  those  of  the  Mazdean  Saviors  or  the 
millennium  of  the  Apocalyptic  Christ. 

It  is  to  be  regretted  that  the  period  of  decline 
has  been  confounded  with  the  Second  Coming  or 
advent  of  Metteyyo  (Sanskrit,  Maitreyas  ;(6)  con- 
tracted into  Maitreya).  Thus,  Eitel,  in  his  Ha^td- 
book  of  Chinese  Buddhism^  places  this  advent  five 
thousand  years  after  Gotamo,  which,  as  we  have 
seen,  is  a  later  exaggeration  of  the  five  hundred 
predicted  in  the  Book  of  Discipline.  Rhys  Davids, 
in  his  Manual,  probably  following  Eitel,  says  the 
same ;  for  that  learned  scholar  has  never  had  the 
leisure  to  rewrite  his  book  and  give  full  references 
in  the  light  of  his  present  knowledge.  Pali  learn- 
ing is  still  in  its  infancy.  Even  Kern,  whose  Manual 
is  deemed  the  best  by  so  exacting  a  critic  as  Barth, 
does  not  give  the  original  Pali  authority  on  the 
Metteyyo  prophecy,  but  a  passage  in  the  late 
patristic  Milindo.  This  is  because  the  Pali  text  in 
question  has  not  been  edited  in  Roman  letters,  but 
must  be  painfully  read  in  the  character  of  Siam. 
The  text,  however,  was  briefly  referred  to  by  Olden- 
berg  in  1 88 1,  in  the  first  edition  of  his  Buddha ; 

(6)  The  first  Europeans  to  transcribe  Sanskrit  words  were 
the  Greeks,  and  they  rightly  transcribed  them  in  the  nominative 
case,  thus  bringing  out  the  sameness  of  the  s-ending  in  Sanskrit, 
Greek  and  Latin. 

145 


SACRED    TEXTS 


but  was  never,  I  believe,  given  fully,  at  least  in 
English,  until  its  appearance  in  The  Open  Court  in 
1900.     (Cf.  Oldenberg,  4.  ed.  1903,  p.  187). 

Paul  Carus,  in  his  Gospel  of  Buddha,  p.  217, 
made  the  mistake  pointed  out,  of  associating  the 
coming  of  Metteyyo  with  the  end  of  the  period  of 
purity,  and  Dharmapala  requested  me  to  set  the 
matter  right.  Hence  this  present  article,  which 
appeared  in  The  Open  Court,  November,  1902. 

Owing  to  the  curious  coincidence  that  five 
hundred  years  is  the  period  between  Gotamo  and 
Jesus,  some  writers  who  have  accepted  the  con- 
fusion of  Metteyyo  with  this  period,  have  regarded 
him  as  a  Buddhist  prophecy  of  Christ.  Were  it  so, 
it  would  be  a  more  remarkable  one  than  any  oracle 
of  Daniel  or  Isaiah  ;  for  nowhere  do  the  prophets 
clearly  state  that,  at  the  end  of  a  definite,  non-mys- 
tical, mundane  term  of  years,  a  Savior  will  arise 
named  Love,  for  such  is  the  meaning  of  Metteyyo. 
I  have  purposely  kept  separate,  in  my  Pali 
Parallels,  these  two  doctrines  of  the  Second  Coming 
and  the  Decline  of  the  Faith. 


146 


I.     DISCOURSE   ON  THE   END   OF  THE   WORLD 


8i.  DISCOURSE  ON  THE  END  OF 

THE  WORLD;  OR, 

THE  SERMON  ON  THE  SEVEN  SUNS. 


Mark  XIII.  31. 

Heaven  and  earth  shall  pass  away,  but  my 
words  shall  not  pass  away. 


2  Peter  III.  10. 


But  the  day  of  the  Lord  will  come  as  a 
thief;  in  the  which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  heavenly  bodies 
[or,  elements]  shall  be  dissolved  with  fervent 
heat,  and  the  earth  and  the  works  that  are 
therein  shall  be  burned  up  [or,  discovered] . 


Revelation  XXI.  i. 
And  I  saw  a  new  heaven  and  a  new  earth : 
for  the  first  heaven  and  the  first  earth  are  past 
away  ;  and  the  sea  is  no  more. 


Numerical  Collection  VII.  62. 

(C.  T.  Chinese  Middling  Collection,  No.  8,  pp.  188,  189  ; 
also  Ekottara. ) 

Thus  have  i  heard.     At  one  season  the 
Lord   was   staying   at   Vesali,  in   Ambapali's 

147 


SACRED    TEXTS 


grove.  And  the  Lord  addrest  the  monks,  say- 
ing: "Monks!"  **Lord!"  answered  those 
monks  in  reply  to  him.    The  Lord  spake  thus  : 

'^Impermanent,  O  monks,  are  the  con- 
stituents of  existence,  unstable,  non-eternal  : 
so  much  so,  that  this  alone  is  enough  to  weary 
and  disgust  one  with  all  constituent  things, 
and  emancipate  therefrom.  Sineru,  monks, 
the  monarch  of  mountains,  is  eighty-four  thou- 
sand leagues(i)  in  length  and  breadth ;  eighty- 
four  thousand  leagues  deep  in  the  great  ocean, 
and  eighty-four  thousand  above  it. 

Now  there  comes,  O  monks,  a  season  when 
after  many  years,  many  hundreds  and  thou- 
sands and  hundreds  of  thousands  of  years,  it 
does  not  rain ;  and  while  it  rains  not,  all  seed- 
lings and  vegetation,  all  plants,  grasses,  and 
trees  dry  up,  wither  away  and  cease  to  be. 
Thus,  monks,  constituent  things  are  imperma- 
nent, unstable,  non-eternal :  so  much  so,  that 
this  alone  is  enough  to  weary  and  disgust  one 
therewith  and  emancipate  therefrom. 

And,  monks,  there  comes  a  season,  at  vast 
intervals  in  the  lapse  of  time,  when  a  second 
sun  appears.  After  the  appearance  of  the 
second  sun,  monks,  the  brooks  and  ponds  dry 
up,  vanish  away  and  cease  to  be.  So  imper- 
manent are  constituent  things!  And  then, 
monks,  there  comes  a  season,  at  vast  intervals 

(i)  I.  e.,  yojanas,  a  yojana  being  about  eight  miles. 
148 


8  I.    DISCOURSE  ON  THE  END  OF  THE  WORLD 

in  the  lapse  of  time,  when  a  third  sun  appears ; 
and  thereupon  the  great  rivers  :  to  wit,  the 
Ganges,  the  Jamna,  the  Rapti,  the  Gogra,  the 
Mahi, — dry  up,  vanish  away  and  cease  to  be. 

At  length,  after  another  great  period,  a 
fourth  sun  appears,  and  thereupon  the  great 
lakes,  whence  those  rivers  had  their  rise : 
namely,  Anotatto,(2)  Lion-leap,  Chariot- 
maker,  Keel-bare,  Cuckoo,  Six-bayed,  and 
Slow-flow,  dry  up,  vanish  away  and  cease  to 
be. 

Again,  monks,  when,  after  another  long 
lapse,  a  fifth  sun  appears,  the  waters  in  the 
great  ocean  go  down  for  an  hundred  leagues ; 
then  for  two  hundred,  three  hundred,  and  even 
unto  seven  hundred  leagues,  until  the  water 
stands  only  seven  fan-palms  deep,  and  so  on 
unto  one  fan-palm  ;  then  seven  fathoms  deep, 
and  so  on  unto  one  fathom,  half  a  fathom ; 
waist-deep,  knee-deep,  ankle-deep.  Even,  O 
monks,  as  in  the  fall  season,  when  it  rains  in 
large  drops,  the  waters  in  some  places  are 
standing  around  the  feet  of  the  kine  :  even  so, 
monks,  the  waters  in  the  great  ocean  in  some 
places  are  standing  to  the  depth  of  kine-feet. 
After  the  appearance  of  the  fifth  sun,  monks, 
the  water  in  the  great  ocean  is  not  the  measure 
of  a  finger-joint.     Then  at  last,  after  another 

(2)  I  am  not  sure  of  the  meaning  of  this  word  and  its 
Sanskrit  equivalent  Anavatapta,  but  it  appears  to  mean  without 
warmth  at  the  bottom. 

149 


SACRED    TEXTS 


lapse  of  time,  a  sixth  sun  appears ;  whereupon 
this  great  earth  and  Sineru,  the  monarch  of 
mountains,  reek  and  fume  and  send  forth 
clouds  of  smoke.  Even  as  a  potter's  baking, 
when  first  besmeared,  doth  reek  and  fume  and 
smoke,  such  is  the  smoke  of  earth  and  moun- 
tains when  the  sixth  sun  appears. 

After  a  last  vast  interval,  a  seventh  sun 
appears,  and  then,  monks,  this  great  earth  and 
Sineru,  the  monarch  of  mountains,  flare  and 
blaze  and  become  one  mass  of  flame.  And 
now,  from  earth  and  mountains,  burning  and 
consuming,  a  spark  is  carried  by  the  wind  and 
goes  as  far  as  the  worlds  of  God  ;  and  the 
peaks  of  Mount  Sineru,  burning,  consuming, 
perishing,  go  down  in  one  vast  mass  of  fire 
and  crumble  for  an  hundred,  yea  five  hun- 
dred leagues.  And  of  this  great  earth,  monks, 
and  Sineru,  the  monarch  of  mountains,  when 
consumed  and  burnt,  neither  ashes  nor  soot 
remains.  Just  as  when  ghee  or  oil  is  con- 
sumed and  burnt,  monks,  neither  ashes  nor 
soot  remains,  so  is  it  with  the  great  earth  and 
Mount  Sineru. 

Thus,  monks,  impermanent  are  the  con- 
stituents of  existence,  unstable,  non-eternal : 
so  much  so,  that  this  alone  is  enough  to  weary 
and  disgust  one  with  all  constituent  things  and 
emancipate  therefrom.  Therefore,  monks,  do 
those  who  deliberate  and  believe, (3)  say  this: 

(3)  Translation  uncertain.  The  word  saddhCitd  is  not  in 
Childers,  and  I  can  find  no  equivalent  in  Sanskrit ;  but  the 
various  reading,  saddhdratd,  indicates  the  sense. 

150 


8l.    DISCOURSE  ON  THE  END  OF  THE  WORLD 

"This  earth  and  Sineru,  the  monarch  of  moun- 
tains, will  be  burnt  and  perish  and  exist  no 
more,"  excepting  those  who  have  seen  the 
Path. 

A  late  expansion  of  this  discourse  is  given  by 
Warren,  in  his  Buddhism  in  Translations,  from 
Buddhaghoso's  Way  of  Purity,  a  Pali  compendium 
of  the  fifth  Christian  century.(4)  When  Warren 
wrote,  the  Pali  original  had  not  as  yet  appeared  in 
the  edition  of  the  Pali  Text  Society,  which  is  printed 
in  Roman  letters. 

It  is  well  known  to  New  Testament  scholars 
that  the  great  Eschatological  Discourse  in  the 
Synoptical  Gospels  (i.  e.,  the  Sermon  on  the  Last 
Things,  delivered  upon  the  Mount  of  Olives)  is  a 
blending  of  historical  and  spiritual  vaticination. 
As  I  pointed  out  in  1893,(5)  the  Evangelist  Luke 
attempted  to  separate  the  spiritual  prophecy  from 
the  historical  prediction,  putting  the  former  into  his 
seventeenth  chapter,  and  the  latter  into  his  twenty- 
first.  But  Luke  evidently  understood  even  the 
physical  cataclysm  to  refer  to  the  siege  of  Jerusalem 
and  the  destruction  of  the  Hebrew  State.  Mark 
himself  and  the  editor  of  Matthew  probably  under- 
stood the  same  thing,  tho  our  English  translations 
of  Matthew  make  his  consummation  of  the  eon 
the  **end  of  the  world."     After  the  siege,  the  early 

(4)  On  p.  323  of  Warren's  book  our  present  Sutta  is  quoted 
by  name. 

(5)  Haverford  College  Studies  for  1893:  Our  Lord's 
Quotation  from  the  First  Book  of  Maccabees. 


SACRED    TEXTS 


Christians  evidently  made  this  Eschatological  Dis- 
course refer  to  a  cosmical  convulsion  ;  and  so  in 
the  Second  Epistle  of  Peter,  the  thief-like  advent  of 
the  spiritual  nature  into  man  is  transformed  into 
the  terrors  of  a  ruined  world.  But  the  only  words 
in  the  Gospel  sermon  which  can  justly  apply  to 
such  a  thing  are  those  in  all  three  of  the  Synoptists  : 
Heaven  and  earth  shall  pass  away,  but  my 
words  shall  not  pass  away.  (6)  I  have  therefore 
used  this  verse  among  my  parallels  to  Buddha's 
present  discourse,  but  have  given  an  extract  from 
the  Gospel  prophecy  under  Parallel  80. 

(6)  The  second  clause  indicates  the  application  of  this 
verse  :  the  passing  of  heaven  and  earth  does  not  belong  to  the 
subject  of  the  discourse,  but  is  used  as  a  standard  whereby  to 
gauge  the  perpetuity  of  the  oracles  of  Christ. 


*52 


82.    FORMER   RELIGIONS   ECLIPST,   ETC. 

82.    FORMER  RELIGIONS   ECLIPST  BY 
THE  RELIGION  OF  LOVE. 


Matthew  V.  17,  18  ;  43,  44. 

Think  not  that  I  came  to  destroy  the  law 
or  the  prophets  :  I  came  not  to  destroy,  but  to 
fulfil.  For  verily  I  say  unto  you,  Till  heaven 
and  earth  pass  away,  one  jot  or  one  tittle  shall 
in  no  wise  pass  away  from  the  law,  till  all 
things  be  accomplisht 

Ye  have  heard  that  it  was  said.  Thou  shalt 
love  thy  neighbor,  and  hate  thine  enemy  :  but 
I  say  unto  you.  Love  your  enemies,  and  pray 
for  them  that  persecute  you. 


Numerical  Collection  VII.  62.(1) 
In  olden  times,  O  monks,  there  was  a 
religious  teacher  (or,  Master)  named  Sunetto, 
founder  of  an  Order,  and  free  from  indulgence 
in  lusts  ;  and  he  had  several  hundred  disciples. 
The  Master  Sunetto  preacht  to  his  disciples 
the  doctrine  of  fellowship  with  the  world  of 
God  ;  and  those  who  understood  all  his  religion 
in  every  way,  when  he  preacht  this  doctrine, 
were  born  again,  upon  the  dissolution  of  the 

(i)  There  is  no  break  in  the  Pali,  but  the  present  division 
is  made  for  the  sake  of  another  Gospel  parallel,  which  belongs 
really  to  Part  3  (Ethics);  but  I  wish  to  preserve  the  integrity 
of  the  celebrated  sermon.  Moreover,  it  contains  eschatology, 
even  in  this  portion,  and  may  therefore  claim  a  place  in  Part  5. 

153 


SACRED    TEXTS 


body  after  death,  to  weal  in  the  world  of  God. 
Those  who  did  not  understand  all  his  religion 
in  every  way  were  born  again,  upon  the  dis- 
solution of  the  body  after  death, — some  into 
fellowship  with  those  angels  who  transmute 
subjective  delights  into  objective  and  share 
them  with  others  ;(2)  some  into  fellowship 
with  the  angels  who  delight  in  subjective 
creations  ;  some  into  that  of  the  angels  of  Con- 
tent (Tusita) ;  others  with  the  Yama  ;  others 
again  with  the  angels  of  the  Thirty-three ; 
others  into  fellowship  with  those  of  the  Four 
Great  Kings;  and  yet  others  into  fellowship 
with  Warrior  magnates,  Brahmin  magnates, 
householder  magnates. 

Now  Sunetto  the  Master,  O  monks, 
thought  to  himself :  "It  is  not  fit  that  I  should 
allow  my  disciples  to  have  such  destinies  as 
these  repeatedly  :  what  now  if  I  practise  the 
Highest  Love?"  Whereupon,  monks,  the 
Master  Sunetto  practist  Benevolence  (or,  love- 
meditation)  for  seven  years,  and  for  seven 
eons  of  consummation  and  restoration  he  did 
not  return  to  this  world. (3)  Yea,  monks,  at 
the  consummation  of  the  world(4)  he  became 
an   Angel   of  Splendor,   and   at    the    world's 

(2)  I  have  been  guided  here  by  Warren,  p.  289,  and 
Lafcadio  Hearn,  Gleanings  in  Buddha-Jields,  p.  245. 

(3)  See  Itivuttaka  22,  translated  above,  where  Gotamo  re- 
lates the  same  of  himself. 

(4)  Itivuttaka  has  eon. 

154 


82.    FORMER   RELIGIONS  ECLIPST,  ETC. 

restoration  he  rose  again  in  the  empty  palace 
of  the  Brahmas.  Yea,  then,  O  monks,  he  was 
a  Brahma,  the  Great  Brahma  (or,  God),  con- 
quering, unconquered,  all-seeing,  controlling. 
And  thirty-six  times,  O  monks,  was  he  Sakko, 
the  lord  of  the  angels ;  many  hundreds  of 
times  was  he  king,  a  righteous  world-ruler  and 
emperor,  victorious  to  the  four  seas,  arrived  at 
the  security  of  his  country,  and  possest  of  the 
seven  treasures.  Moreover,  he  had  more  than 
a  thousand  sons,  heroes,  of  mighty  frame, 
crushers  of  alien  armies ;  he  dwelt  in  this 
ocean-girt  earth,  overcoming  it,  staffless  and 
swordless,  by  righteousness.  But  even  the 
Master  Sunetto,  tho  thus  long-lived  and  long- 
enduring,  was  not  emancipated  from  birth,  old 
age,  death,  grief,  lamentation,  pain,  sorrow, 
and  despair ;  I  say  he  was  not  emancipated 
from  pain.  And  why  ?  Because  of  not  being 
awake  to  four  things  (dhamma)  and  not  see- 
ing into  them.  What  four?  The  Noble 
Ethics,  the  Noble  Trance  (Sama^hi),  the  Noble 
Intellection,  and  the  Noble  Release  (or,  Eman- 
cipation.) When  these,  O  monks,  are  known 
in  their  sequence  and  penetrated  into, (5)  the 

(5)  Known  in  their  sequence  and  penetrated  into 
represent  the  same  words  before  translated  :  being  awake  to, 
and  seeing  into.  So  again,  Pure  Reason  {Paiind),  in  the 
verse  below,  appears  above  as  Intellection. 

155 


SACRED    TEXTS 


craving  for  existence  is  annihilated,  its  renewal 
is  destroyed  :  one  is  then  reborn  no  more. 

Thus  spake  the  Lord,  and  when  the  Aus- 
picious One  had  said  this,  the  Master  further 
said : 

Morality,  Trance,  Pure  Reason,  and 
Supreme  Release  : 

These  things  are  understood  by  the  cele- 
brated Gotamo. 

Thus  enlightened  (buddho)  by  supernal 
knowledge,  he  told  the  doctrine  to  the 
monks. 

The  Master,  who  made  an  end  of  pain,  the 
Seeing  One,  hath  past  into  Nirva/ia.(6) 

(6)  Instead  of  this  portion  of  the  discourse  the  Chinese 
Ekottara  has  narrations  about  primitive  human  society  and  the 
origin  of  castes.      (A.  M.) 


156 


83.    THE  GREAT  RESTORATION 


83.  THE  GREAT  RESTORAION. 

Matthew  XIX.  28. 
Verily  I  say  unto  you,  that  ye  which  have 
followed  me,  in  the  regeneration  when  the 
Son  of  man  shall  sit  on  the  throne  of  his  glory, 
ye  also  shall  sit  upon  twelve  thrones,  judging 
the  twelve  tribes  of  Israel. 


Luke  XXI.  27,  28. 
And  then  shall  they  see  the  Son  of  man 
coming  in  a  cloud  with  power  and  great  glory. 
But  when  these  things  begin  to  come  to  pass, 
look  up,  and  lift  up  your  heads ;  because  your 
redemption  draweth  nigh. 


Acts  III.  19-21. 
Repent  ye  therefore,  and  turn  again,  that 
your  sins  may  be  blotted  out,  that  so  there  may 
come  seasons  of  refreshing  from  the  presence 
of  the  Lord  ;  and  that  he  may  send  the  Christ 
who  hath  been  appointed  for  you,  even  Jesus  : 
whom  the  heaven  must  receive  until  the  times 
of  restoration  of  all  things,  whereof  God 
spake  by  the  mouth  of  his  holy  prophets  which 
have  been  since  the  world  began. 


Long  Collection,  Dialog  i.     (C.  T.  21.) 

Translated  by  Gogerly  in  1846,  apid  Grimblot,  1876  ;  and 

by  Rhys  Davids,  Dialogues  of  the  Bicddha,  1899,  p.  30. 

Now   there  comes   a    season,   O   monks, 
157 


SACRED  TEXTS 


when,  sooner  or  later,  after  a  vast  interval  in 
the  lapse  of  time,  this  universe  (loko)  is  con- 
summated (literally,  rolls  together).  Now  when 
the  universe  is  consummated,  beings  generally 
have  their  destiny  consummated  among  the 
Angels  of  Splendor  (literally,  are  Splendor- 
consummation-ones).  There  they  are  mind- 
made,  joy-feeders,  self-resplendent,  walking 
the  sky,  abiding  in  glory,  and  abide  so  for  a 
period  long  and  vast. 

Now,  there  comes  also  a  season,  O  monks, 
when,  sooner  or  later,  after  a  vast  interval  in 
the  lapse  of  time,  this  universe  is  restored. 
And  when  the  universe  is  restored  there  ap- 
pears the  empty  Palace  of  Brahma. 


As  in  the  New  Testament,  the  words  world  and 
eon  are  used  interchangeably  in  speaking  of  this 
destruction  and  renewal.  The  doctrine  in  question, 
like  that  of  Satan,  entered  Palestine  from  Persia. 

I  translate  the  following  from  August  Wunsche's 
Neiie  Beitrdge  zur  Erlduterung  der  Evangelieit 
aus  Talmud  und  Midrasch :  Gottingen,  1878, 
p.  233,  where  he  is  commenting  upon  Matthew 
XIX.  28  : 

"The  idea  of  the  renewal  of  the  world  is  a 
branch  of  Millenarianism  which  arose  on  Persian 
soil,  and  after  the  Exile  was  transplanted  also  in  the 
Jewish,  and  became  indigenous. 

''Sankedrm,  fol.    97.    b.     'Rabbi  Chanan  ben 
158 


83.    THE  GREAT  RESTORATION 


Tachlipha  informed  Rabbi  Joseph  :  I  have  found 
a  man  who  held  in  his  hand  a  roll  written  in 
Assyrian  characters,  but  in  the  holy  language. 
When  I  askt  him  whence  he  got  it,  he  gave  me 
this  reply  :  I  got  it  when  I  was  serving  in  the  Per- 
sian army,  having  found  it  among  the  Persian 
treasures.  In  this  writing  I  found  the  following  : 
After  4291  years  from  the  creation  of  the  world  it 
will  pass  away,  and  in  this  time  there  will  be  wars 
between  the  monsters  Gog  and  Magog.  The  re- 
maining period  belongs  to  the  time  of  the  redemp- 
tion. But  the  Eternal  will  renew  the  world  first 
after  7000  years,  or,  as  Rabbi  Acha  bar  Rabba 
thinks,  after  5000  years.' 

'The  old  Kaddish  prayer  reads  in  the  context 
which  lies  before  us  in  Maimonides,  Tr.  Tephila : 

'Praised  and  hallowed  be  the  great  Name  of 
Him  who  will  one  day  renew  the  world,  quicken 
the  dead,  redeem  the  living,  build  up  the  city  of 
Jerusalem,  restore  the  holy  Temple,  exterminate 
idolatry,  and  bring  in  the  pure  worship  of  God  in 
its  glory.'  " 

This  last  passage  is  very  similar  to  the  well- 
known  refrain  in  the  Mazdean  Zamyad  Ya9t. 


159 


SACRED    TEXTS 


84.  THE  SECOND  COMING. 


Mark  XIV.  61,  62. 
Again  the  high  priest  askt  him,  and  saith 
unto  him,  Art  thou  the  Christ,  the  Son  of  the 
Blessed  ?  And  Jesus  said,  I  am  :  and  ye  shall 
see  the  Son  of  man  sitting  at  the  right  hand  of 
power,  and  coming  with  the  clouds  of  heaven. 


John  XIV.  26. 
But  the  Comforter,  even  the  Holy  Spirit, 
whom  the  Father  will  send  in  my  name,  he 
shall  teach  you  all  things,  and  bring  to  your 
remembrance  all  that  I  said  unto  you. 


Rev.  XX.  6. 
Blessed  and  holy  is  he  that  hath  part  in 
the  first  resurrection :  over  these  the  second 
death  hath  no  power  ;  but  they  shall  be  priests 
of  God  and  of  Christ,  and  shall  reign  with  him 
a  thousand  years. 


Long  Collection,  Dialog  26.     (C.  T.  6.)(i) 

Translated  from  the  Siamese  edition,  because  not  yet 

printed  in  Roman  letters. 

Monks,  in  the  days  when  men  live  eighty 
thousand  years,  there  will  arise  in  the  world  a 

(i)   Madhyama    70   speaks  only  of  the    Cakravartin  and 
omits  the  prophecy  about  Maitreya.     There  are  eight  passages 

160 


84.    THE  SECOND  COMING 


Buddha  named  Metteyyo(2)  (the  Benevolent 
One)  a  Holy  One,(3)  a  supremely  Enlightened 
One,  endowed  with  wisdom  in  conduct ;  aus- 
picious, knowing  the  universe ;  an  incompara- 
ble Charioteer  of  men  who  are  tamed  ;  a  Mas- 
ter of  angels  and  mortals,  a  Blessed  Buddha ; 
even   as   I   have   now   arisen  in  the  world,  a 
Buddha  with  these  same  qualities  endowed. 
What  he  has  realized  by  his  own  supernal 
knowledge  he   will  publish  to   this  universe, 
with  its  angels,  its  fiends,  and  its  archangels, 
and  to  the  race  of  philosophers  and  brahmins, 
princes  and  peoples  ;  even  as  I  now,  having  all 
this  knowledge,  do  publish  the  same  unto  the 
same.     He   will  preach  his  religion,  glorious 
in  its  origin,  glorious  at  the  climax,  glorious  at 
the  goal,  in  the  spirit  and  the  letter.     He  will 
proclaim  a  religious  life,  wholly  perfect  and 
thoroly   pure ;    even   as   I   now   preach   my 
religion  and  a  like  life  do  proclaim.     He  will 
keep  up  a  society  of  monks  numbering  many 
thousand,  even  as  I  now  keep  up  a  society  of 
monks  numbering  many  hundred. 

about  Maitreya  in  the  Chinese  Ekottara  and  two  of  them  fix  the 
term  of  his  appearance  to  thirty  Kalpas  hereafter.  (Cf.  my 
book,  pp.  204-205.)  The  usual  term  of  the  time  between 
Gotamo  and  Maitreya  accepted  among  Japanese  Buddhists  is 
5,670,000,000  years.      (A.  M.) 

(2)  Sanskrit,  Maitreya. 

(3)  Arahat,  and  so  always  ;  Sanskrit,  Arhat.     This  is  the 
stem-form  in  each  case.     The  Pali  nominative  is  Araha. 

161 


SACRED    TEXTS 


Estlin  Carpenter  [Hibbert  Journal ,  July,  1906) 
in  criticizing  this  Parallel,  remarks  :  "Mr.  Edmunds 
omits  the  Pali  context,  which  describes  vast  cycles 
of  time  during  which  the  duration  of  human  life 
will  rise  and  fall,  thru  sin  (to  ten  years),  and  then 
slowly  rise  by  increase  of  merit  again  to  eighty 
thousand.  By  that  time  the  world  will  once  more 
be  fit  for  a  Buddha  to  appear.  But  this  prophecy 
is  wholly  unlike  the  Gospel  announcements  of  the 
event  which  the  followers  of  Jesus  were  themselves 
to  live  to  see." 

This  criticism  is  a  good  example  of  many  more 
upon  the  present  work.  First,  the  doctrine  about 
the  cycles  is  involved (4)  in  the  context,  translated 
by  me  both  here  and  in  my  T5ky6  edition,  as  well 
as  in  the  initial  article  in  the  Chicago  Open  Court 
for  June,  1900.  Secondly,  I  have  laid  it  down  at 
the  outset  that  my  Parallels  consist  in  fundamental 
conceptions.  The  pith  of  this  Parallel  about  the 
Second  Coming  is  the  doctrine  that  the  Master  (or 
his  representative)  will  reappear.  Philosophers  like 
Tylor  or  Frazer,  whose  minds  have  been  trained  to 
compare  ideas,  would  count  this  a  conception  com- 
mon to  the  two  beliefs,  and  therefore  within  the 
avowed  scope  of  my  work. 

The  Christian  idea  of  the  Holy  Ghost  was  not 
adduced  by  me  among  the  New  Testament  pas- 
sages for  this  Parallel,  but  was  added  by  Paul 
Carus.     However,  as  we  know  that  the  doctrine  of 

(4)  In  the  words :  when  men  live  eighty  thousand 
years. 

162 


85.    THE  lord's  meal   PRESERVES   PRIMEVAL  RITES 

the  Comforter  was  the  Johannine  and  spiritual  form 
of  the  grosser  Pauline  Second  Coming,  I  have  no 
objection  to  its  standing,  tho  of  course  the  cogent 
parallel  is  the  Pauline  and  Apocalyptic  one,  i.  e.,  of 
a  physical  reappearance  of  Christ. 


85.  THE  LORD'S  LAST  MEAL 
PRESERVES  PRIMEVAL  RITES. 


While  we  would  draw  no  parallel  between 
Buddha's  Last  Meal  and  the  Christian  Eucharist 
such  as  we  should  draw  between  the  Angelic 
Heralds  of  Luke  and  those  of  the  Sutta-Nipato,  yet 
these  meals  have  something  in  common.  It  is 
this :  they  both  preserve  primeval  sacred  ideas 
about  eating  and  drinking.  Henry  Clay  Trum- 
bull's monograph,    The   Blood   Covenant,  has  set 

163 


SACRED    TEXTS 


forth  the  ancient  practise  underlying  the  Christian 
sacrament :  viz.,  the  exchange  of  blood  to  cement 
friendship,  —  the  blood,  by  a  later  refinement  of  the 
race,  being  represented  by  wine.  The  text  of  Mark, 
which  is  the  oldest,  has  for  the  memorial  words  : — 

Mark  XIV.  22-25. 
And  as  they  were  eating,  he  took  bread, 
and  when  he  had  blest  he  brake  it,  and  gave 
to  them,  and  said.  Take  ye  :  this  is  my  body. 
And  he  took  a  cup,  and  when  he  had  given 
thanks,  he  gave  to  them :  and  they  all  drank 
of  it.  And  he  said  unto  them,  This  is  my 
blood  of  the  covenant M  which  is  shed  for 
many.  Verily  I  say  unto  you,  I  will  no  more 
drink  of  the  fruit  of  the  vine,  until  that  day 
when  I  drink  it  new  in  the  kingdom  of  God. 


But  Paul  was  not  content  with  this  simple 
form,  and  a  vision  from  the  risen  Christ  informed 
him  that  the  memorial  words  commanded  a  per- 
petuity for  the  rite  : — 

I  Cor.  XL  23-27. 
I  received  of  the  Lord  that  which  also  I 
delivered  unto  you,  how  that  the  Lord  Jesus 
in  the  night  in  which  he  was  betrayed  took 
bread ;  and  when  he  had  given  thanks,  he 
brake  it,  and  said.  This  is  my  body  which  is 
for  you  :  this  do  in  remembrance  of  me.     In 

(i)  The  words  in  italics  are  from  Exodus  XXIV.  8. 
164 


85.    THE  lord's  last  MEAL   PRESERVES  PRIMEVAL  RITES 

like  manner  also  the  cup,  after  supper,  saying. 
This  cup  is  the  new  covenant  in  my  blood  : 
this  do,  as  oft  as  ye  drink  it,  in  remembrance 
of  me.  For  as  often  as  ye  eat  this  bread,  and 
drink  the  cup,  ye  proclaim  the  Lord's  death 
till  he  come.  Wherefore  whosoever  shall  eat 
the  bread  or  drink  the  cup  of  the  Lord  un- 
worthily, shall  be  guilty  of  the  body  and  the 
blood  of  the  Lord. 


This  new  formula,  with  its  mysterious  threat, 
affiliated  the  Sacred  Meal  to  those  of  Eleusis  and 
of  Mithra,  much  to  the  scandal  of  Justin  Martyr, 
who  saw  in  the  latter  a  diabolic  travesty.  Thus  did 
Christianity  perpetuate  a  primeval  rite,  inherited  by 
several  of  the  book-religions  from  the  prehistoric 
past.  But  Gospel  authority  was  wanting  until 
Paul's  new  words  were  inserted  into  the  text  of 
Luke  : — 

Luke  XXII.  14-23. 

And  when  the  hour  was  come,  he  sat 
down,  and  the  apostles  with  him.  And  he  said 
unto  them.  With  desire  I  have  desired  to  eat 
this  passover  with  you  before  I  suffer :  for  I 
say  unto  you,  I  will  not  eat  it  until  it  be  ful- 
filled in  the  kingdom  of  God.  And  he  received 
a  cup,  and  when  he  had  given  thanks,  he  said. 
Take  this,  and  divide  it  among  yourselves  : 
for  I  say  unto  you,  I  will  not  drink  from  hence- 
forth of  the  fruit  of  the  vine,  until  the  kingdom 
165 


SACRED  TEXTS 


of  God  shall  come.  And  he  took  bread,  and 
when  he  had  given  thanks,  he  brake  it,  and 
gave  to   them,  saying.  This   is   my  body  [whid, 

is  given  for  you:  this  do  in  remembrance  of  me.  And  the  cup  in  like  manner  after  supper,  saying 
This  cup  is  the  new  covenant  in  my  blood,  even  that  which  is  poured  out  for  you.]     XjUt    DC" 

hold,  the  hand  of  him  that  betrayeth  me  is 
with  me  on  the  table.  For  the  Son  of  man 
indeed  goeth  as  it  hath  been  determined :  but 
woe  unto  that  man  thru  whom  he  is  betrayed ! 
And  they  began  to  question  among  themselves, 
which  of  them  it  was  that  should  do  this  thing. 


The  Revised  Version  of  1881  (which  I  always 
use)  notes  in  the  margin  that  the  words  in  brackets 
are  not  in  certain  manuscripts.  The  best  critics 
consider  them  an  addition  made  from  Paul.  Luke 
was  reckoned  by  the  early  Christians  as  Paul's 
Gospel.  Tertullian  gives  us  their  literary  standard 
when  he  says  that  the  works  of  disciples  are  counted 
those  of  their  masters. 

Just  as  the  Christian  Eucharist  preserves  the 
covenant  blood  of  Exodus,  derived  from  a  remoter 
past,  so  does  the  Buddhist  final  meal  preserve  an 
equally  ancient  practise.  In  the  Book  of  the  Great 
Decease  we  read  : — 

Book  of  the  Great  Decease,  Chap.  IV. 
Now  the  Lord  addrest  Cundo  the  smith 
and   said:    ''Whatever  dried  boar's  flesh  re- 
mains to  thee,  Cundo,  that  bury  in  a  hole.     I 
see   no   one,   Cundo,  upon   earth   nor  in  the 
166 


85.    THE  lord's  last  meal   PRESERVES   PRIMEVAL   RITES 

heavens  of  Maro  or  Brahma,  no  one  among 
philosophers  and  brahmins,  princes  and  peo- 
ples, by  whom,  when  he  has  eaten  it,  that  food 
can  be  assimilated,  save  by  the  Tathagato." 

"Even  so.  Master !"  said  Cundo  the  smith 
in  assent  unto  the  Lord.  And  whatever 
dried  boar's  flesh  remained  over,  that  he  buried 
in  a  hole. 


Now,  James  G.  Frazer,  in  his  remarkable  book, 
The  Golden  Bough,  tells  us  this  (second  edition  : 
London,  1900,  Vol.  I,  p.  318): 

"No  one  may  touch  the  food  which  the  King 
of  Loango  leaves  upon  his  plate  :  it  is  buried  in  a 
hole  in  the  ground." 

This  is  done  to  prevent  the  scraps  being  used 
by  a  sorcerer,  but  is  also  part  and  parcel  of  the 
whole  system  of  royal  and  priestly  taboos,  such  as 
seen  in  the  former  seclusion  of  the  Mikado.  It  is 
well  known  to  students  of  historical  religion  that 
the  offices  of  priest  and  king  were  once  identical, 
as  in  the  case  of  Melchizedek.  The  primitive  royal 
hierarch  was  a  deity  on  earth,  and  the  spiritual 
ancestor  of 

'That  divinity  which  doth  hedge  a  king." 

The  supreme  example  of  the  divine  or  priestly 
king  is  the  God-Man  ;  and  the  race-consciousness 
of  both  the  great  historic  Masters  led  them  to 
identify  themselves  with  this  mythic  Divine-Human. 
Greater  than  any  parallels  in  their  conduct  from  an 
167 


SACRED    TEXTS 


alleged  connection  between  their  stories  is  the  older 
and  more  venerable  one  which  has  its  roots  in  the 
hero-legends  of  primeval  man. 


Curiously  enough  this  utterance  of  Buddha 
(Rhys  Davids  IV.  19.,  Buddhist  Suttas,  p.  72)  is 
found  in  no  Chinese  version  of  similar  text.  N.  C. 
No.  545,  No.  552  and  No.  119  insert  just  here 
another  episode  in  longer  or  shorter  form.  It  tells 
that  a  Bhikshu  came  later  than  the  others  and  took 
the  plate  in  which  the  portion  of  the  sukaramad- 
davam{i)  was  remaining.  After  the  dinner  was 
finisht  and  the  plates  were  washt  clean  by  water, 
Cundo  the  smith  askt  Buddha  how  many  kinds 
of  ^rama^zas  there  were  in  the  world.  Buddha  in 
reply  distinguishes  four  kinds  :  i.  Those  who  are 
excellent  in  conduct ;  2.  Those  who  explain  the  Law 
well ;  3.  Those  who  live  by  Law  ;  and  4.  Those 
hypocrites  who  appear  to  be  law-abiding,  but  are 
really  polluted  by  vices.  This  last  is  evidently  an 
allusion  to  that  monk  who  stole  a  portion  of  the 
fine  food.  The  answer  of  Buddha  is  in  verse  only 
in  No.  545.  The  episode  agrees  with  the  Cunda- 
sutta  of  the  Sutta-Nipato. 

No.  118  omits  this  episode  and  also  IV.  19.  of 
the  Pali,  and  instead  of  them  makes  Buddha  speak 
in  praise  of  Cundo's  donation  and  also  promise 
that  he  will  take  no  one  else's  food  after  that.  (A.  M.) 

(2)  The  Dirgha  has:  the  shoot  of  Candana  tree.     The 

other  two  texts  do  not  mention  the  name  of  the  food. 

168 


86.    DEATH   IN  THE  OPEN  AIR 


86.  DEATH  IN  THE  OPEN  AIR. 


Mark  XV.  22. 

And  they  bring  him  unto  the  place  Gol- 
gotha, which  is,  being  interpreted,  The  place 
of  a  skull. 


Long  Collection,  Dialog  16.     (C.  T.  2. 

Also  N.  C.  118  and  548.) 

Book  of  the  Great  Decease.     Translated  by  T.  W.  Rhys  Davids 

in  S.  B.  E.  Vol.  XI,  p.  86. 

Now  at  that  season  the  twin  sal-trees  were 
all  one  mass  of  blossom  with  untimely  blooms. 


All  over  Christendom  there  are  pictures  of  the 
Crucifixion,  and  all  over  Buddhadom  there  are 
pictures  of  the  Parinivawa.  Both  of  these  august 
tragedies  took  place  in  the  open  air,  not  in  a  stifling 
bed-chamber,  whether  of  palace  or  of  slum.  The 
American  poet  Poe  has  said  that  life  in  the  open 
air  is  one  of  the  prime  necessities  of  happiness,  and 
the  lives  and  deaths  of  our  two  great  Masters  were 
fulfilled  therein. 


169 


SACRED  TEXTS 


87.  EARTHQUAKE  AT  THE 
MASTER'S  DEATH. 


Matthew  XXVII.  51-53. 

Behold,  the  veil  of  the  temple  was  rent(i) 
in  twain  from  the  top  to  the  bottom  ;  and  the 
earth  did  quake ;  and  the  rocks  were  rent ; 
and  the  tombs  were  opened  ;  and  many  bodies 
of  the  saints  that  had  fallen  asleep  were  raised; 
and  coming  forth  out  of  the  tombs  after  his 
resurrection  they  entered  into  the  holy  city 
and  appeared  unto  many. 


Long  Collection,  Dialog  16.     (C.  T.  2.(2) 

Also  N.  C.  118  and  119.) 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E. , 

Vol.  XI,  p.  116.) 

When  the  Lord  entered  into  Nirvana,  a 
great  earthquake,  terrific  and  tremendous,  ac- 
companied his  entry  into  Nirvana ;  and  the 
drums  of  the  angels  rolled. 

This  is  the  regular  Hindu  expression  for 
thunder. 

The  speeches  of  the  angels  Brahma  and  Sakko 
which  follow  take  the  place  of  Matthew's  appari- 
tions. 

( 1 )  There  is  a  curious  parallel  to  the  rent  veil  in  Plutarch, 
Vtf-  Detnet.  12. 

(2)  Cf.  theEkottara:  Numerical  Collection^lll.  52.    (A.M.) 

170 


88.    THE   MASTER  ASCENDS   BEYOND   HUMAN   KEN,  ETC. 

88.  THE  MASTER  ASCENDS  BEYOND 

HUMAN  KEN,  BUT  IS  PRESENT 

WITH  THE  DISCIPLES. 


Matthew  XXVIII.  20. 

Lo,  I  am  with  you  alway,  even  unto  the 
consummation  of  the  age. 


John  XIV.  19. 

Yet  a  little  while,  and  the  world  beholdeth 
me  no  more ;  but  ye  behold  me  :  because  I 
live,  ye  shall  live  also. 


John  XVI.  16. 

A  little  while,  and  ye  behold  me  no  more ; 
and  again  a  little  while,  and  ye  shall  see  me. 


Long  Collection,  Dialog  No.  i.      (C.  T.  21.) 

Translated  by  Gogerly  in   1846  (reprinted  at  Paris  in  1876)  and 
by  Rhys  Davids  in  Dialogices  of  the  Buddha,  1899,  p.  54. 

Monks,  the  cord  of  existence  is  cut  off,  but 
the  Tathagato's  body  remains.  So  long  as  his 
body  shall  remain,  then  angels  and  mortals 
will  see  him.  Upon  the  dissolution  of  the 
body  beyond  the  bounds  of  life  neither  angels 
nor  mortals  will  see  him. 
171 


SACRED    TEXTS 


Long  Collection,  Dialog  i6.     (C.  T.  2.) 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E. , 
Vol.  XI,  p.  112.) 

It  may  be,  Anando,  that  you  will  think  to 
yourselves :  ''The  utterance  of  the  Master  is 
past  away ;  our  Master  is  no  more."  But, 
Anando,  you  must  not  think  so :  the  Doctrine 
and  Discipline,  Anando,  taught  you  and  laid 
down  by  me,  must  be  your  Master  when  I  am 
gone. 

Compare  John  XII.  48:  The  word  that  I 
spake,  the  same  shall  judge  him  in  the  last 
day. 

This  is  a  contrast  rather  than  a  parallel.  As  a 
Christian,  one  feels  it  profane  to  parallel  the  New 
Testament  with  this ;  but  as  a  philosopher,  one  is 
dealing  with  essential  ideas,  and  must  be  faithful 
thereto.  The  Paraclete  or  Presence  of  the  ascended 
Christ  was  more  than  Doctrine  and  Discipline  :  it 
was  a  glorified  human  personality,  encompassing 
the  objects  of  its  love.  But  Buddha  puts  the  intel- 
lect above  the  affections,  and  tells  his  mourning 
followers  to  be  self-contained,  self-islanded,  self- 
illumined.(2j  At  the  same  time  the  disciples 
realized  his  presence  after  death,  as  is  evidenced 
from  two  Dialogs  in  the  Middling  Collection  (Nos. 
84  and  94),  where  new  converts  ask  to  take  refuge 
in  the  missionary  who  has  converted  them.    In  each 

(2)   Cf.  my  book,  pp.  168-169,  182-192.     (A.  M.) 
172 


88.    THE   MASTER  ASCENDS   BEYOND    HUMAN   KEN,  ETC. 

case  the  missionary  forbids  it,  and  says  they  must 
take  refuge  in  the  Buddha.  Where  is  he?  they 
ask.  He  has  past  into  Nirvana,  is  the  answer. 
But,  say  they,  just  as  we  should  go  a  hundred 
leagues  to  see  him  if  alive,  even  so  can  we  take 
refuge  in  him  now  that  he  is  gone.(3) 

(3)  The  Chinese  Madhyama  has  no  texts  corresponding  to 
Nos.  84  and  94  of  the  Majjhima.  Two  texts  in  the  Ekottara 
preserve  the  passage  for  which  see  my  Japanese  book,  pp. 
166-167.  It  is  to  be  noticed  that  this  idea  of  the  substitution 
of  Buddha's  teaching  for  his  personality  has  led  to  the  doctrine 
of  the  Dharmaijna  or  Dharmakaya  of  Buddha.      (A.  M.) 


73 


SACRED    TEXTS 


89.  ASCENSION. 


Acts  I.  9. 

And  when  he  had  said  these  things,  as 
they  were  looking,  he  was  taken  up;  and  a 
cloud  received  him  out  of  their  sight. 


Enunciations  VIII.  6. 

Thus  have  i  heard.  At  one  season  the 
Lord  was  staying  in  the  Bambu  Grove  beside 
the  Squirrels'  feeding-ground,  at  Rajagaha. 
And  St.  Dabbo  the  Mallian  approacht  the  Lord, 
saluted  him  and  sat  on  one  side,  and  so  sitting, 
said  to  him  :  *'0  Auspicious  One,  my  time  is 
at  hand  to  enter  Nirvafia."(i)  "Whatever  you 
think  fit,  O  Dabbo."  Then  St.  Dabbo  the 
Mallian  rose  from  his  seat,  saluted  the  Lord, 
and  keeping  him  on  his  right  hand,  went  up 
into  the  sky,  and  sat  in  the  posture  of  medita- 
tion in  the  ether,  in  the  empyrean.  Intensely 
meditating  on  the  nature  of  flame, (2)  he 
ascended  and  past  into  Nirvana. 

And  when  St.  Dabbo  the  Mallian  had  thus 
gone  up,  meditated  and   ascended,   there  re- 

(i)  See  my  defensive  note  on  this  rendering  in  my  transla- 
tion of  Digha  14.  (7%<f  Marvelous  Birth  of  the  Bicddhas  : 
Philadelphia,  1899,  p.  4.) 

(2)  Literally,  having  entered  the  element  of  flame,  (or, 
splendor.)  There  is  a  curious  coincidence  here  with  Luke 
XXIV.  26  :   ei(Tek0£iv  el?  ttjv  do^av^fejodhdtum  smndpajjitvd. 

174 


I.    ASCENSION 


mained  neither  ashes  nor  soot  of  his  body 
when  past  away, (3)  consumed  and  burnt.  Even 
as  when  ghee  or  oil  is  consumed  and  burnt, 
neither  ashes  nor  soot  remains,  so  was  it  with 
the  body  of  St.  Dabbo  the  MaUian.  And  forth- 
with the  Lord,  having  understood  the  fact, 
gave  vent  on  that  occasion  to  the  following 
Enunciation : 

"The  body  dissolved,  perception  ceast,  all 
sensations  were  utterly  consumed ; 

"The  constituents  of  existence  were  stilled, 
consciousness  and  sense  departed." 


This  story  is  more  analogous  to  the  fiery  ascen- 
sion of  Elijah  in  the  Second  Book  of  Kings  than  to 
that  of  Christ,  as  related  in  Acts.  There  is  no  ac- 
count of  the  Ascension  in  the  Synoptical  Gospels, 
except  a  single  line  in  Luke  XXIV.  51,  (4)  while 
the  Mark  Appendix  is  a  later  addition.  John 
refers  to  the  Ascension  as  a  spiritual  fact ;  so  does 
Paul ;  but  the  only  pictorial  account  is  that  of  Acts. 
In  the  Pali  legend,  the  hero  is  Dabbo  the  Mallian, 
a  disciple  of  Buddha's  who  had  extraordinary  psy- 
chical powers.  The  Book  of  Discipline  tells  us 
that  he  was  able  to  light  the  monks  to  bed  by  emit- 

(3)  Or,  past  into  Nirvana,  as  above.  It  is  a  special 
word,  only  used  for  the  death  of  an  Arahat. 

(4)  The  doubt  thrown  upon  this  line  in  the  margin  of  the 
Revised  Version  of  1881  was  dispelled  when  the  Sinai  Syriac 
was  found.     See  also  Luke  IX.  5 1 . 

175 


SACRED    TEXTS 


ting  magnetic  flames  from  his  fingers  (S.  B.  E.,  Vol. 
XX.,  p.  7.)  The  doctrine  of  the  Ascension,  how- 
ever, is  closely  allied  to  that  of  the  Resurrection. 
The  central  idea  of  the  Ascension  is  not  that  of  a 
bodily  ascent  into  heaven,  but  a  sublimation  of  the 
physical  into  the  spiritual,  answering  to  Hamlet's 
prayer : 

'*0h,  that  this  too,  too  solid  flesh  would  melt !" 
It  may  also  be  regarded  as  a  substitution  of  a  psy- 
chical body  for  a  physical  one.  The  latter  was 
Paul's  doctrine,  but  Jewish  or  Roman  materialism 
changed  it  into  a  fleshly  resurrection  and  Ascen- 
sion. 


176 


90.    THE  GOSPEL  IS  PREACHT  IN   THE    SPIRITUAL  WORLD 

go.  THE  GOSPEL  IS  PREACHT  IN 
THE  SPIRITUAL  WORLD. 


Matthew  XXVIII.  i8. 
And  Jesus  came  to  them  and  spake  unto 
them,  saying:  All  authority  hath  been  given 
unto  me  in  heaven  and  on  earth. 


I  Peter  III.  19,  20. 

In  the  spirit he  went  and  preacht  unto 

the  spirits  in  prison,  which  aforetime  were  dis- 
obedient, when  the  longsuffering  of  God  waited 
in  the  days  of  Noah,  while  the  ark  was  a  pre- 
paring, wherein  few,  that  is,  eight  souls,  were 
saved  thru  water. 


I  Peter  IV.  6. 
For  unto  this  end  was  the  gospel  preacht 
even  to  the  dead,  that  they  might  be  judged 
according  to  men  in  the  flesh,  but  live  accord- 
ing to  God  in  the  spirit. 

Numerical  Collection  IV.  33. 
When  a  Tathagato  arises  in  the  world,  an 
Arahat,  a  Buddha  supreme,  endowed  with 
wisdom  in  conduct,  auspicious,  knowing  the 
universe,  a  matchless  charioteer  of  men  who 
are  tamed,  a  Master  of  angels  and  mortals,  a 
blessed  Buddha  ;  he  preaches  his  religion : 
to  wit,  Personality  (Sakkayo),  the  origin  of 
personality,  the  cessation  thereof,  and  the  path 
177 


SACRED    TEXTS 


that  unto  that  cessation  goes.  And,  monks, 
those  angels  of  long  life,  self-radiant  happy 
beings,  abiding  in  the  lofty  mansions  long, 
when  they  hear  the  preaching  of  the  Tatha- 
gato's  religion,  are  everywhere  seized  with 
fear,  astonishment  and  trembling,  saying : 
"Impermanent  are  we,  alas!  O  friend,  'tis  said; 
and  we  thought  we  were  permanent ;  unstable, 
and  we  deemed  we  were  stable ;  non-eternal, 
who  thought  ourselves  eternal.  'Tis  said,  O 
friend,  that  we  are  impermanent,  unstable, 
non-eternal,  hedged  about  with  personality!" 
Such,  O  monks,  is  the  spiritual  power 
of  the  Tathagato  over  the  angel-world; 
such  his  great  authority  and  mystic  might. 


In  the  Middling  Collection,  Dialog  49  (No.  78 
in  Chinese),  Gotamo  transports  himself  to  the 
heaven  of  Brahma  to  convert  an  angel  there  from 
the  heresy  that  his  blest  abode  is  everlasting.  There 
is  also  a  story  found  in  the  Sanskrit  Divyavadana, 
and  other  uncanonical  sources,(i)  of  Buddha  going 
to  the  other  world  to  preach  the  Gospel  to  his 
mother.  It  is  alluded  to  in  the  Pali  of  Jataka  29, 
and  told  in  full  in  No.  483,  but  only  in  the  com- 
mentary, not  in  the  text.  I  will  thank  any  scholar 
to  find  or  locate  it  in  the  Canon. 

(  I )  I  do  not  call  the  Divyavadana  uncanonical  merely  be- 
cause it  is  not  in  the  Pali  Canon,  but  because  it  is  post-Asokan. 
However,  it  doubtless  contains  a  nucleus  which  we  may  call 
semi -canonical,  for  the  Avadanas  were  clast  by  several  sects  in 
the  Miscellaneous  Vitaka.,  outside  the  great  Collections  or 
Agamas. 

178 


91.    ANGELS  WORSHIP  THE  LORD  AND  ARE  SAVED  BY  HIM 

91.  ANGELS  WORSHIP  THE  LORD 
AND  ARE  SAVED  BY  HIM. 


Hebrews  I.  6. 
When  he  again  bringeth  in  the  firstborn 
into  the  world  he  saith,  And  let  all  the  angels 
of  God  worship  him. 

Revelation  V.  8-14. 

When  he  had  taken  the  book,  the  four 
living  creatures  and  the  four  and  twenty  elders 
fell  down  before  the  Lamb,  having  each  one  a 
harp,  and  golden  bowls  full  of  incense,  which 
are  the  prayers  of  the  saints.  And  they  sing 
a  new  song,  saying,  Worthy  art  thou  to  take 
the  book,  and  to  open  the  seals  thereof:  for 
thou  wast  slain,  and  didst  purchase  unto  God 
with  thy  blood  men  of  every  tribe,  and  tongue, 
and  people,  and  nation,  and  madest  them  to 
be  unto  our  God  a  kingdom  and  priests ;  and 
they  reign  upon  the  earth.  And  I  saw,  and  I 
heard  a  voice  of  many  angels  round  about  the 
throne  and  the  living  creatures  and  the  elders ; 
and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  thousands  of  thou- 
sands ;  saying  with  a  great  voice,  Worthy  is 
the  Lamb  that  hath  been  slain  to  receive  the 
power,  and  riches,  and  wisdom,  and  might, 
and  honor,  and  glory  and  blessing.  And  every 
created  thing  which  is  in  the  heaven,  and 
179 


SACRED    TEXTS 


on  the  earth,  and  under  the  earth,  and  on 
the  sea,  and  all  things  that  are  in  them, 
heard  I  saying,  Unto  him  that  sitteth  on  the 
throne,  and  unto  the  Lamb,  be  the  blessing, 
and  the  honor,  and  the  glory  and  the  empire, 
for  ever  and  ever.  And  the  four  living  crea- 
tures said.  Amen.  And  the  elders  fell  down 
and  worshipt. 

I  Peter  I.  12. 
Not  unto  themselves,  but  unto  you,  did 
they  minister  these  things,  which  now  have 
been  announced  unto  you  thru  them  that 
preacht  the  Gospel  unto  you  by  the  Holy  Ghost 
sent  forth  from  heaven ;  which  things  angels 
desire  to  look  into. 


I  Peter  III.  22. 
Who  is  on  the  right  hand  of  God,  having 
gone  into  heaven ;  angels  and  authorities  and 
powers  being  made  subject  unto  him. 


Matthew  XXVII.  52,  53. 
The  tombs  were  opened  ;  and  many  bodies 
of  the  saints  that  had  fallen  asleep  were  raised; 
and  coming  forth  out  of  the  tombs  after  his 
resurrection  they  entered  into  the  holy  city 
and  appeared  unto  many. 


For  Ephesians  III.  8-1 1,  see  new  translation  below. 


91.   ANGELS  WORSHIP  THE   LORD  AND  ARE  SAVED  BY  HIM 

Long  Collection,  Dialog  No.  4.     (C.  T.  22.) 

Translated  by  Rhys  Davids:    Dialogues  of  the  Buddha, 

1899,  p.  149. 

Indeed,  sirs,  many  thousands  of  heavenly 
beings  have  gone  to  the  philosopher  Gotamo 

for  a  refuge Many  angels  and  mortals  are 

believers  in  the  philosopher  Gotamo  ;  and  in 
whatsoever  village  or  town  he  abides,  there 
demons  do  mortals  no  harm. 


Ibid.,  Dialog.  20.     (C.  T.  19) 

Translated  by  Gogerly,  apud  Grimblot :   Sept  Suttas  Palis  : 
1876,  p.  289. 

Thus  have  i  heard.  At  one  season  the 
Lord  was  staying  among  the  Sakyas  at 
Kapilavatthu,  in  the  Great  Wood,  together 
with  a  great  society  of  monks,  some  five  hun- 
dred in  number,  all  of  them  Arahats  ;  and  the 
angels  from  the  ten-thousand  world-systems 
were  assembled  all  together  for  the  purpose  of 
seeing  the  Lord  and  his  society  of  monks. 

As  in  Job,  the  Evil  One  comes  with  them  ;  and 
as  in  the  Second  Book  of  Kings,  the  prophet  opens 
the  eyes  of  his  followers  to  see  the  invisible  host. 


Long  Collection,  Dialogs  18  and  19.     (C.  T.  4  and  3.) 

(Translated  from  the  Siam  edition. ) 

Those  angels,  Lord,  who  have  lived  the 
religious  life  with  the  Lord,  when  newly  born 
181 


SACRED  TEXTS 


in  the  [angelic]  body(i)  of  the  Thirty-three, 
outshine  the  other  angels  in  brilliance  and 
glory.  Therefore,  Lord,  the  angels  of  the 
Thirty-three  are  enraptured,  rejoiced  and  be- 
come delighted  and  glad,  saying:  "The  angelic 
bodies  are  being  perfected  ;  the  demon-bodies 
are  passing  away."  [Or,  "The  angelic  ranks 
are  being  filled,  and  the  ranks  of  the  devils 
(asuras)  are  being  thinned."]  And  then,  Lord, 
Sakko,  the  ruler  of  the  angels,  seeing  the  satis- 
faction of  the  angels  of  the  Thirty-three,  re- 
joices in  these  stanzas  : 

Ah,  friend  !  the  angels  rejoice. 

Even  the  Thirty-three  and  their  ruler, 

Worshiping  the  Tathagato 

And  the  goodness  of  his  Doctrine, 

When  they  see  the  new  angels 

Brilliant  and  glorious 

Who  the  religious  life  with  the  Auspicious 

One 
Have  lived,  and  hither  come. 
They  outshine  the  others 
In  brilliance  and  glory — 
The  disciples  of  the  Greatly  Wise  One, 
W^ho  here  arrive  at  distinction. 
Seeing  this,  the  angels  of  the  Thirty-three 
Are  glad  with  their  ruler. 
Worshiping  the  Tathagato 
And  the  goodness  of  his  Doctrine. 

(i)   Or,  hosi ;  and  so  thruout. 
182 


91.  ANGELS  WORSHIP  THE   LORD  AND  ARE  SAVED  BY  HIM 

Numerical  Collection  VI.  34.  (S.  P.  in  Samyukta.).  (i) 
At  one  season  the  Lord  was  staying  at 
Savatthi,  in  the  Conqueror's  Grove,  the  cloister- 
garden  of  the  Feeder-of-the-Poor.  And  in  the 
mind  of  St.  Moggallano  the  Great,  who  was  in 
privacy  and  retirement,  there  arose  the  follow- 
ing reflection  :  "What  kind  of  angels  have  the 
knowledge  that  they  have  entered  on  the  Path, 
are  not  liable  to  suffering  hereafter,  but  are 
steadfast,  and  assured  of  final  Enlighten- 
ment ?"  Now  at  that  season  there  was  a  monk 
named  Tisso  who  had  just  died,  and  had  risen 
again  in  a  certain  sphere  of  the  Brahma-world. 
And  even  there  they  recognized  him  thus : 
**Tisso  the  Brahma  is  great  in  psychical  and 
magical  power."  Then  St.  Moggallano  the 
Great,  as  quickly  as  a  strong  man  can  stretch 
forth  his  bent  arm  or  his  outstretcht  arm  bend 
back,  vanisht  from  the  Conqueror's  Grove  and 
appeared  in  the  world  of  the  Brahmas.  And 
Tisso  the  Brahma  saw  him  coming  from  afar, 
and  said  to  him:  "Come,  O  honorable  Mog- 
gallano ;  welcome,  O  honorable  Moggallano  ! 
For  a  long  time  you  have  made  this  journey 
of  coming  hither.  Be  seated,  O  honorable 
Moggallano  :  this  seat  is  made  ready."  So  St. 
Moggallano  sat  on  the  seat  made  ready,  and 
Tisso  the  Brahma  saluted  him  respectfully 
and   sat   on   one   side.     Then  St.  Moggallano 

(i)  This  text  corresponds  to  the  Pali  Classified  Collection 
LV.  18.     (Siam  edition  Vol.  V.  pp.  351-352).     (A.  M.) 

181 


SACRED    TEXTS 


Spake  thus  unto  Tisso  the  Brahma  as  he  sat : 
"Tisso,  what  kind  of  angels  have  the  know- 
ledge that  they  have  entered  on  the  Path,  are 
not  liable  to  suffering  hereafter,  but  steadfast 
and  assured  of  final  Enlightenment  ?" 

''O  honorable  Moggallano,  the  angels  of 
the  Four  Great  Kings  have  this  assurance." 

''All  of  them,  Tisso?" 

"Not  all  of  them,  O  honorable  Moggallano. 
Those  of  them  who  are  not  endowed  with 
faith  in  the  Buddha,  the  Doctrine  and  the 
Order,  and  are  not  endowed  with  noble  and 
pleasing  conduct,  have  not  this  knowledge  and 
assurance.  But  those  who  are  endowed  with 
faith  in  the  Buddha,  the  Doctrine  and  the 
Order,  and  are  endowed  with  noble  and  pleas- 
ing conduct,  have  this  knowledge  and  assur- 
ance." 

[The  same  question  and  answer  are  repeated 
for   the   other   five    spheres    of   the   angel-world 

{devalok6)\ . 

Then  St.  Moggallano  the  Great,  being 
glad  and  rejoiced  at  the  speech  of  Tisso 
the  Brahma,  vanisht  from  the  world  of  the 
Brahmas,  as  quickly  as  a  strong  man  could 
stretch  forth  his  bent  arm  or  his  outstretcht 
arm  bend  back,  and  appeared  at  the  Con- 
queror's Grove. 

184 


91.  ANGELS  WORSHIP  THE   LORD  AND  ARE  SAVED  BY  HIM 

This  is  a  doctrine  of  the  Epistles,  the  Apoca- 
lypse and  the  Fathers  rather  than  of  the  Gospels, 
wherein,  however,  it  finds  some  support,  especially 
from  the  passage  in  Matthew.  In  the  First  Epistle 
of  Peter,  the  Descent  into  Hades  is  to  the  disobedi- 
ent, not  to  the  righteous ;  but  Ignatius,  Irenaeus  and 
the  Gospel  of  Nicodemus  represent  the  Lord  as 
going  thither  to  save  patriarchs  and  prophets, 
which  is  perhaps  an  expansion  of  Matthew's  legend 
about  the  saints  rising  bodily  from  the  grave  after 
Christ's  resurrection,  or  perhaps  founded  upon  lan- 
guage addrest  to  Peter  according  to  the  lost  ending 
of  the  original  Mark,  traces  of  which  appear  among 
early  Christian  writings.  (See  Paul  Rohrbach : 
Schluss  des  Markusevangeliums  \  Berlin,  1894). 
Peter  also  says,  in  his  Epistle,  that  angelic  poten- 
tates were  made  subject  unto  Christ.  Eusebius, 
translating  a  Syriac  document  of  the  third  century, 
has :  "He  descended  alone,  but  rose  again  with 
many  unto  his  Father."  But  the  most  remarkable 
parallel,  in  the  New  Testament  itself,  to  the  Bud- 
dhist doctrine  of  the  Lord  and  his  Church  evan- 
gelizing the  angels,  is  in  Paul's  Epistle  to  the 
Ephesians.  As  the  force  of  the  text  is  marred  in 
our  translation  by  its  occurring  in  a  long  rhetorical 
sentence,  I  venture  to  re-translate  the  essential 
matter  thus  : 

Unto  me,  who  am  less  than  the  least  of 
all  saints,  w^as  this  grace  given,  to  evangelize 
the  nations  with  the  unsearchable  riches  of  the 

185 


SACRED    TEXTS 


Christ to  the  intent  that  the  manifold  wis- 
dom of  God  might  now  be  PUBLISHT  UNTO 
THE  GOVERNMENTS  AND  THE  AUTHORI- 
TIES IN  THE  HEAVENLY  [REGIONS]  BY 
MEANS  OF  THE  CHURCH,  according  to  the 
purpose  of  the  Eons  which  [God]  made  in 
Christ  Jesus  our  Lord.     fEph.  III.  8-11). 

This  reminds  us  of  the  oft-repeated  Buddhist 
text,  which  occurs  more  than  once  in  our  present 
translations  :  What  he  has  realized  by  his  own 
supernal  knowledge  he  publishes  to  this  uni- 
verse, with  its  angels,  its  fiends  and  its  arch- 
angels, &c. 

Angelic  worship  of  the  Christ  is  set  forth  in 
that  sublimest  chapter  of  the  Apocalypse,  wherein 
the  heaven  of  the  Old  Testament  is  transformed,  in 
the  twinkling  of  an  eye,  into  the  heaven  of  the 
New,  as  the  angels  sing  praises  to  the  Divine 
Human  with  the  same  pean  sung  formerly  to  the 
terrible  Jehovah.  (Rev.  V.  12,  compared  with  IV. 
11).  It  is  the  same,  yet  not  the  same,  for  physical, 
or  realized,  wealth  and  might  are  added  to  abstract 
power. 


[86 


92.    THE   PRINCE  OF  THIS  WORLD  :    PESSIMISM 

92.  THE  PRINCE  OF  THIS  WORLD  : 
PESSIMISM. 


John  XII.  31. 

Now  is  the  judgment  of  this  world :  now 
shall  the  prince  of  this  world  be  cast  out. 


John  XIV.  30,  31. 

I  will  no  more  speak  much  with  you,  for 
the  prince  of  the  world  cometh  :  and  he  hath 
nothing  in  me  ;  but  that  the  world  may  know 
that  I  love  the  Father,  and  as  the  Father  gave 
me  commandment,  even  so  I  do.  Arise,  let 
us  go  hence. 

Matthew  VI.  10. 

Thy  will  be  done,  as  in  heaven,  so  on 
earth.  [Omitted  in  the  parallel  of  Luke  XI.  2, 
according  to  the  third-century  testimony  of  Origen.] 


Book  of  Temptations,  Husbandman  Chapter. 

Translated  into  German  by  Windisch  :     Mara  iind  Buddha, 

1895,  p.  104. 

[While  Gotamo  is  discoursing  at  Savatthi 
upon  Nirvana,  Maro  appears  as  a  husbandman, 
and  says :] 

"Philosopher,  have  you  seen  any  oxen?" 
"O  Evil  One,  what  hast  thou  to  do  with 
oxen?" 

187 


SACRED    TEXTS 


'•O  philosopher,  mine  alone  is  the  eye, 
forms  are  mine ;  mine  the  realm  of  conscious- 
ness whereto  the  eye  admits.  Whither,  philo- 
sopher, canst  thou  go  to  be  releast  from  me  ? 
Mine,  too,  philosopher,  are  sounds  ;  the  ear  is 
mine,  and  the  realm  of  consciousness  whereto 
the  ear  admits.  Mine  likewise  are  the  nose  and 
its  scents,  the  tongue  and  its  tastes,  the  body 
and  its  touch.  Mine  alone,  O  philosopher,  is 
the  mind,  mine  the  ideas  {dhamnia)  and  mine 
the  realm  of  consciousness  whereto  the  mind 
admits.  Whither,  O  philosopher,  canst  thou 
go  to  be  releast  from  me  ?" 

Buddha  admits  all  this,  but  says  that  Maro's 
misfortune  is  where  these  do  not  exist.  Compare 
also  the  expressions,  realm  of  Maro,  in  Sutta- 
Nipato  764  ;  and  army  of  Maro,  in  the  same  book, 
437.    The  said  army  includes  gain,  fame,  honor,  &c. 


Classified  Collection  XXIII.  11.      (C.  T.  in  Samyukta). 

Place:  Savatthi.  St.  Radho,  sitting  on  one 
side,  said  unto  the  Lord :  "Lord,  men  speak 
of  Maro  :  what  is  Maro  ?" 

"O  Radho,  form  is  Maro ;  sensation  is 
Maro ;  perception  is  Maro ;  the  formative  ac- 
tivities are  Maro  ;  consciousness  is  Maro.  See- 
ing thus,  O  Radho,  the  learned  and  noble 
disciple  is  disgusted  with  form,  with  sensation, 
with  perception,  the  formative  activities  and 
consciousness." 


92.     THE  PRINCE  OF  THIS  WORLD  :    PESSIMISM 

Here  we  have  the  root  of  pessimism  :  the  doc- 
trine that  the  world-ruler  is  an  evil  power.  All  the 
texts  that  we  might  adduce  about  the  woes  of  life 
would  be  mere  corollaries  to  this  central  thesis. 
Huxley,  in  his  Romanes  Lecture  (1893)  contended 
that  the  whole  ethical  system  was  in  defiance  of  the 
world-ruler,  and  that  his  lecture  was  an  orthodox 
sermon  on  the  text :  "The  Devil  the  Prince  of  this 
world."  The  clause  in  the  Lord's  Prayer  implies 
that  not  God's,  but  Some  One  Else's  Will,  is  done 
on  earth.  It  is  the  perception  of  this  evil  inherent 
in  the  universe  that  gives  rise  to  the  parallel  doc- 
trines of  Transmigration  and  Original  Sin.  Both 
theories  represent  our  animal  heredity — the  incubus 
or  nightmare  of  the  past.  From  this  nightmare 
the  Divine  Man  redeems  us. 

It  is  probable  that  the  Pessimism  of  the  New 
Testament  is  not  Jewish,  but  Zoroastrian  or  even 
Buddhist.  In  Mark's  simple  account  of  the  Tempta- 
tion, the  Devil  is  no  world-ruler  offering  the  Lord 
material  empire,  but  merely  the  chieftain  of  invisi- 
ble evil  powers.  All  the  texts  quoted  on  p.  187 
belong  to  the  later  strata  of  the  Gospel  tradition. 
However,  in  the  earliest  teaching  there  is  a  Maz- 
dean  element  which  goes  back  to  Daniel,  and  in- 
cludes the  idea  of  the  coming  of  God's  kingdom. 
(See  above,  pp.  158,  159.) 


[89 


SACRED    TEXTS 


93.  THE  PSYCHICAL  BODY. 


I  Corinthians  XV.  44. 

It  is  sown  a  natural  [literally,  psychical] 
body ;  it  is  raised  a  spiritual  body.  If  there  is 
a  natural  body,  there  is  also  a  spiritual  [body.] 


Long  Collection,  Dialog  No.  2.     (C.  T.,  N.  C.  593.  )(0 

Translated  by  Rhys  Davids:  Dialogues  of  the  Buddha, 

1899,  p.  87. 

He  [i.  e.  the  philosopher]  calls  up  the  men- 
tal image  of  a  mind-made  body,  and  constrains 
his  heart,  saying  :  "I  constrain  myself."  From 
this  body  he  calls  up  the  mental  image  of 
another  body,  having  form,  mind-made,  com- 
plete with  all  its  limbs  and  faculties. 


In  Dlgha  No.  9  (No.  28  in  Chinese)  we  read 
of  three  bodies  :  the  material,  the  mind-made,  and 
the  formless.  It  is  possible  that  Paul's  psychical 
body  corresponds  to  the  second  of  these,  and  his 
spiritual  body  to  the  third  ;  but  it  is  commonly 
held  that  the  psychical  body  is  the  natural  or 
physical. 

(i)   Cf.   Dirgha  27.     This  version   omits  all  similes  and 
therefore  this  passage  also.      (A.  M. ) 


190 


94-    APPARITIONS  OF  THE  DEPARTED 


94.  APPARITIONS  OF  THE  DEPARTED. 


Luke  XXIV.  13-35. 

And  behold,  two  of  them  were  going  that 
very  day  to  a  village  named  Emmaus,  which 
was  threescore  furlongs  from  Jerusalem.  And 
they  communed  with  each  other  of  all  these 
things  which  had  happened.  And  it  came  to 
pass,  while  they  communed  and  questioned 
together,  that  Jesus  himself  drew  near,  and 
went  with  them.  But  their  eyes  were  holden 
that  they  should  not  know  him.  And  he  said 
unto  them,  What  communications  are  these 
that  ye  have  one  with  another,  as  ye  walk  ? 
And  they  stood  still,  looking  sad.  And  one  of 
them,  named  Cleopas,  answering  said  unto 
him.  Dost  thou  alone  sojourn  in  Jerusalem  and 
not  know  the  things  which  are  come  to  pass 
there  in  these  days  ?  And  he  said  unto  them, 
What  things  ?  And  they  said  unto  him.  The 
things  concerning  Jesus  of  Nazareth,  which 
was  a  prophet  mighty  in  deed  and  word  before 
God  and  all  the  people  :  and  how  the  chief 
priests  and  our  rulers  delivered  him  up  to  be 
condemned  to  death,  and  crucified  him.  But 
we  hoped  that  it  was  he  which  should  redeem 
Israel.  Yea  and  beside  all  this,  it  is  now  the 
third  day  since  these  things  came  to  pass. 
Moreover  certain  women  of  our  company 
amazed  us,  having  been  early  at  the   tomb ; 


SACRED    TEXTS 


and  when  they  found  not  his  body,  they  came, 
saying,  that  they  had  also  seen  a  vision  of 
angels,  which  said  that  he  was  alive.  And 
certain  of  them  that  were  with  us  went  to  the 
tomb,  and  found  it  even  so  as  the  women  had 
said :  but  him  they  saw  not.  And  he  said  unto 
them,  O  foolish  men,  and  slow  of  heart  to  be- 
lieve in  all  that  the  prophets  have  spoken ! 
Behoved  it  not  the  Christ  to  suffer  these 
things,  and  to  enter  into  his  glory  ?  And  be- 
ginning from  Moses  and  from  all  the  prophets, 
he  interpreted  to  them  in  all  the  scriptures  the 
things  concerning  himself.  And  they  drew 
nigh  unto  the  village,  whither  they  were  going : 
and  he  made  as  tho  he  would  go  further. 
And  they  constrained  him,  saying,  Abide  with 
us:  for  it  is  toward  evening,  and  the  day  is 
now  far  spent.  And  he  went  in  to  abide  with 
them.  And  it  came  to  pass,  when  he  had  sat 
down  with  them  to  meat,  he  took  the  bread, 
and  blest  it,  and  brake,  and  gave  to  them. 
And  their  eyes  were  opened,  and  they  knew  him; 
and  he  vanisht  out  of  their  sight.  And  they  said 
one  to  another,  Was  not  our  heart  burning 
within  us,  while  he  spake  to  us  in  the  way, 
while  he  opened  to  us  the  scriptures?  And 
they  rose  up  that  very  hour,  and  returned  to 
Jerusalem,  and  found  the  eleven  gathered  to- 
gether, and  them  that  were  with  them,  saying. 
The  Lord  is  risen  indeed,  and  hath  appeared 
to  Simon.     And  they  rehearst  the  things  [that 


94.    APPARITIONS  OF  THE    DEPARTED 

happened]  in  the  way,  and  how  he  was  known 
of  them  in  the  breaking  of  the  bread. 


Acts  XXVI.  12-19. 

As  I  journeyed  to  Damascus  with  the 
authority  and  commission  of  the  chief  priests, 
at  midday,  O  king,  I  saw  on  the  way  a  light 
from  heaven,  above  the  brightness  of  the 
sun,  shining  round  about  me  and  them  that 
journeyed  with  me.  And  when  we  were  all 
fallen  to  the  earth,  I  heard  a  voice  saying  unto 
me  in  the  Hebrew  language,  Saul,  Saul,  why 
persecutest  thou  me  ?  it  is  hard  for  thee  to  kick 
against  the  goad.  And  I  said,  Who  art  thou. 
Lord  ?  And  the  Lord  said,  I  am  Jesus  whom 
thou  persecutest.  But  arise,  and  stand  upon 
thy  feet :  for  to  this  end  have  I  appeared  unto 
thee,  to  appoint  thee  a  minister  and  a  witness 
both  of  the  things  wherein  thou  hast  seen  me, 
and  of  the  things  wherein  I  will  appear  unto 
thee;  delivering  thee  from  the  people,  and 
from  the  Gentiles,  unto  whom  I  send  thee,  to 
open  their  eyes,  that  they  may  turn  from  dark- 
ness to  light,  and  from  the  power  of  Satan 
unto  God,  that  they  may  receive  remission  of 
sins  and  an  inheritance  among  them  that  are 
sanctified  by  faith  in  me.  Wherefore,  O  king 
Agrippa,  I  was  not  disobedient  unto  the  hea- 
venly vision. 

«93 


SACRED    TEXTS 


Revelation  I.  i6. 

His  countenance  was  as  the  sun  shineth 
in  his  strength. 

[Apparition  of  the  risen  Jesus  to  John.] 


Middling  Collection,  Dialog  143.      (C.  T.  28.)(i) 
Sariputto,    Buddha's   chief  disciple,  has  been 
preaching  to  the   great  benefactor  of  the   Order, 
Anathapi;2^iko,  during  the  latter's  last  illness. 

When    this    was    said,   the    householder 
Anathapi/i<iiko  wept  [and  shed  tears.     And  St. 

(i)  In  the  Chinese  Middling  Collection,  ^ariputra  does 
not  accompany  Anando  when  he  visits  the  householder  Anatha- 
pi«^ada.  So  the  passage  translated  here  is  wanting  in  the 
Chinese.  Instead  of  the  passage  the  Chinese  adds  the  story  and 
verses  of  the  Pali  Sawyutta  X.  8,  Sudatto,  as  the  householder's 
recollection  of  his  conversion.  The  text  tells  further  how  the 
householder  having  been  converted  to  the  faith  in  Buddha  has 
taken  ^ariputra  to  ^ravasti  and  how  the  Garden  of  the  Prince 
Jeta  was  dedicated  to  Buddha  and  his  Saggha.  The  Siitra  con- 
cludes with  the  expression  of  the  householder's  gratitude  toward 
^ariputra  and  his  joy  that  he  was  delighted  with  the  latter's 
presence  at  his  sick  bed. 

On  the  other  hand  the  two  Chinese  Sa;«yukta  versions 
(N.  C.  No.  544  and  No.  546)  put  the  text  corresponding  to  the 
Pali  Samyutfa  II.  2.  10.,  Anathapm^iho ,  after  the  text  corres- 
ponding to  the  aforesaid  Sudatto ;  and  one  of  them  (No.  546) 
adds  at  the  beginning  of  it  the  story  of  the  Majjhima  Anatha- 
pindiko  in  short.  Therefore  the  text  of  N.  C.  No.  546,  makes 
up  just  what  the  author  has  done  here.  But  there  too  there  is  no 
mention  of  Anando,  and  the  first  part  of  the  passage  here  trans- 
lated is  wanting.      (A.M.) 

194 


94-    APPARITIONS  OF  THE   DEPARTED 

Anando  said  unto  him  :  ''  Householder,  do 
you  assent  and  unite  ?" 

"  Lord  Anando,  I  do  not  assent  or  unite. 
For  a  long  time  have  I  visited  the  Master  and 
also  an  educated  monk ;  but  no  such  religious 
discourse  has  ever  been  heard  by  me  before." 

"No  such  religious  discourse,  O  house- 
holder, is  revealed  unto  white-stoled  house- 
holders: it  is  revealed  unto  hermits  (pab- 
bajita)/* 

"Then  let  it  be  revealed,  O  Lord  Sariputto, 
unto  white-stoled  householders.  For  there 
are  gentlemen  born  with  but  little  stain,  who 
are  perishing  thru  not  hearing  the  religion : 
they  will  be  understanders  thereof. 

Then  St.  Sariputto  and  St.  Anando,  hav- 
ing instructed  the  householder  with  the 
foregoing  instruction,  arose  and  departed. 
(2)And  not  long  thereafter  the  householder 
Anathapincfiko,  upon  the  dissolution  of  the 
body  afrer  death,  rose  again  in  the  [heavenly] 
host  of  Delight   {Tusita).      And  then  the 

SPIRIT  (devaputto)  OF  ANATHAPIiVr/jiKO, 
WHEN  NIGHT  WAS  WANING,  LIGHTED  UP 
THE  ENTIRE  VICTOR'S  GROVE  WITH  SUR- 
PASSING SPLENDOR,  AND  DREW  NIGH 
UNTO  THE  LORD.  HAVING  DONE  SO,  HE 
GAVE   HIM    REVERENT    GREETING    AND 

(2)   Here  begins  the  agreement  with   the  Chinese  given 
in  the  Tokyo  edition.      (A.  M.) 

195 


SACRED    TEXTS 


STOOD  ASIDE.  SO  STANDING,  THE  SPIRIT 
OF  ANATHAPIJVDIKO  ADDREST  THE  LORD 
IN  STANZAS,  SAYING:— (3) 

"  This  happy  Victor's  Grove, 

Frequented  by  the  Prophet's  Church, 

And  dwelt  in  by  Religion's  King, 

Produces  joy  for  me. 

Works,  wisdom  and  religion. 

Ethics,  the  highest  life, — 

Hereby  are  mortals  pure. 

And  not  by  clan  or  wealth. 

Therefore  indeed  a  learned  man. 

Seeing  his  own  goal  clearly. 

Must  search  religion  well. 

Thus  therein  is  he  purified.(4) 

Sariputto,  alone  understanding  it, 

By  ethics  and  by  quietude, 

Was  the  monk  who  reacht  the  farther 

shore : 
So  let  him  be  supreme." 

Thus  spake  the  spirit  of  Anathapindiko. 
The  Master  was  assenting;  whereupon  the 
spirit  said  :  *'  The  Master  assents  to  me,"  and, 

(3)  The  passage  in  large  type  is  the  stereotyped  form  for 
the  narratives  in  the  Books  of  Apparitions,  except  that  the  phrase, 
in  stanzas,  becomes  in  a  stanza,  when  only  one  verse  is 
spoken,  and  is  omitted  altogether  when  the  speech  is  in  prose. 
The  expression,  when  night  was  waning,  implies  a  vigil. 
See  Parallel  No.  21. 

(4)  The  four  padas  in  Pali,  tasma visujjhati  (there- 
fore  purified)  are  not  found  in   both    Chinese  versions. 

(A.  M.) 

196 


94-    APPARITIONS    OF    THE    DEPARTED 

saluting  the  Lord,  he  kept  Him  on  his  right 
hand,  and  straightway  vanisht.  Then  the 
Lord,  at  the  end  of  that  night,  addrest  the 
monks  and  said:  "To-night,  monks,  a  certain 
spirit,  when  the  night  was  waning,  lighted  up 
the  entire  Victor's  Grove  with  surpassing 
splendor  and  drew  nigh  unto  me.  Having 
done  so,  he  gave  me  reverent  greeting  and 
stood  aside.  So  standing,  the  spirit  addrest 
me  in  stanzas,  saying : — 

'This  happy  Victor's  Grove,'  &c.  [repeated.] 
This   is   what  the   spirit   said,  O,  monks, 
adding:  'The  Master  assents  to  me';  where- 
upon he  saluted  me,  and  keeping  me  on  his 
right  hand,  straightway  vanisht." 

When  this  was  spoken,  St.  Anando  said 
unto  the  Lord:  **Lord,  this  must  be  the  spirit 
of  Anathapindiko:  the  householder  Anatha- 
pindiko  was  converted  by  Sariputto/\s) 

"'Tis  well,  Anando,  'tis  well.  Thus  much, 
Anando,  is  attainable  by  reason,  and  has  been 
attained  by  thee.  That  was  the  spirit  of 
Anathapindiko  and  no  other,  O  Anando." 

Thus  spake  the  Lord.  St.  Anando,  rejoic- 
ing, was  gladdened  by  the  utterance  of  the 
Lord. 


The  story  of  Anathapi^z^iko's  apparition  is  re- 
peated in  the  second  Book  of  Apparitions  in  the 

(5)  Alluding  to  the  eulogy  of  Sariputto  in  the  stanzas. 
197 


SACRED  TEXTS 


Classified  Collection.  There  are  two  Books  of 
Apparitions,  and  they  stand  at  the  very  outset  of 
this  great  Collection.  The  first  one  is  about  ap- 
paritions of  anonymous  spirits,  who  are  called 
devata,  and  the  book  the  Devatd-Samyutiam.  The 
second  book  is  about  apparitions  of  known  persons 
whose  spirits  are  called  devaputtd,  and  the  book 
the  Devaputta-Samytittam.  The  spirits  are  some- 
times those  of  Buddha's  former  disciples,  as  Kas- 
sapo  and  Anathapi/^^iko ;  in  one  case,  the  spirits 
of  philosophers  of  non-Buddhist  sects ;  and  yet 
again  the  gods  of  the  Hindu  pantheon :  ^iva 
(in  Pali  Sivo)  and  the  spirits  of  the  Moon  and 
Sun.  Curiously  enough,  these  last  two  come  to 
Buddha  for  deliverance  from  the  grasp  of  Rahu, 
the  demon  of  eclipse.  The  spirit  of  the  Moon  is 
called  Candima  (Cando  being  the  Moon).  Upon 
her  appeal,  Buddha  replies  : 

Candima  has  gone  for  refuge 
Unto  the  Arahat  Tathagato  : 
Rahu  must  deliver  the  Moon  : 
The  Buddhas  have  compassion  on  the 
world. 

The  same  thing  happens  with  the  Sun-spirit, 
and  in  each  case  deliverance  is  granted,  and  Rahu 
has  to  explain  himself  to  Vepacitti,  the  other  High 
Demon.  In  the  two  Chinese  versions  of  the  fifth 
century,  the  Candima-sutta  is  placed  in  the  Devata- 
Sa;;2yukta,  instead  of  in  the  Devaputra ;  while  the 
Suriya-sutta  appears  to  be  wanting  altogether.(7) 

(7)   I  owe  this  information  to  a  manuscript  of  Anesaki's. 


94-    APPARITIONS    OF    THE    DEPARTED 

There  is  no  doubt  at  all  that  AnathapmAiko 
Devaputto  means  the  spirit  of  Anathapiadiko,  in 
English  parlance,  and  not  merely  some  angel  of 
that  name.  Anando  recognizes  him  on  account  of 
the  fact  that  Sariputto,  who  had  converted  him 
when  he  (Anathapi/z^iko)  was  dying,  was  praised 
in  the  stanzas  uttered  by  the  ghost,  while  Gotamo 
endorses  the  identification.  Be  it  noted,  moreover, 
that  Gotamo  considers  such  identification  as  a  piece 
of  common  sense  [takkd)  and  not  one  of  the  powers 
of  an  Arahat. 

It  is  significant  that  there  are  no  records  of 
apparitions  of  the  deceast  Buddha.  He  had  entered 
Nirva;2a  and  could  not  reappear.  But  Anatha- 
piw^iko,  a  lay  disciple,  had  only  risen  to  the  Tusita- 
heaven,  whither  Buddha  himself  had  gone  before 
his  last  incarnation.  Therefore  Anathapi^^^iko 
could  manifest  himself,  because  his  individuality 
persisted.  Tylor  shrewdly  remarkt  long  ago,  in 
his  Primitive  Culture,  that  Buddhist  nihilism  was  a 
piece  of  metaphysics,  and  in  nowise  precluded  a 
highly  specialized  eschatology.  Moreover,  it  is  a 
favorite  expression,  in  the  Pali  Texts,  to  call  denial 
of  the  hereafter  an  impious  heresy.  (Digha  23 ; 
Majjhima  41  and  117.  Cf.  Itivuttaka  49;  Dham- 
mapada  176.)  It  is  true  that  personality  perishes 
at  last ;  but  so  long  as  the  atman  is  cherisht  so  long 
does  it  persist,  in  this  world  again  or  in  some  other, 
whether  material  or  spiritual.  And  here,  again, 
another  pioneer  of  Tylor's  time  correctly  interpreted 
the  Buddhist  doctrine  from  such  books  as  Spence 
199 


SACRED    TEXTS 


Hardy's  Mamialy  which  was  for  thirty  years  the 
standard  work  on  Buddhism  in  Europe.  I  refer  to 
the  following  passage  in  Draper's  Conflict  between 
Religion  and  Science  : 

**  It  admits  that  the  idea  of  personality  which 
has  deluded  us  thru  life  may  not  be  instantaneously 
extinguisht  at  death,  but  may  be  lost  by  slow  de- 
grees. On  this  is  founded  the  doctrine  of  trans- 
migration."    (Ed.  4,  1875,  p.  122.) 

As  to  this  doctrine  (now  called  re-incarnation), 
which,  in  the  popular  mind,  is  almost  synonymous 
with  Buddhism,  be  it  observed  that  Swedenborg 
puts  his  spade  under  its  root  in  a  remarkable  pas- 
sage. (H.  H.  256.)  Until  a  greater  seer  than 
Swedenborg  can  destroy  this  explanation  of  the  sub- 
jective phenomenon,  upon  which  alone  the  belief 
is  founded,  it  can  never  enter  into  the  creed  of  a 
scientific  religionist.  Myers  also  declares  that  no 
evidence  for  it  is  yet  forthcoming. 


94-    APPARITIONS    OF    THE    DEPARTED 

APPENDIX   "TO   APPARITIONS 

OF  the:  departed. 

To  the  scholastic  mind  the  association  of 
modern  spiritistic  phenomena  with  the  venerated 
ones  of  Holy  Writ  appears  a  sacrilege ;  but  the 
Society  for  Psychical  Research,  founded  by  a  band 
of  scholars  at  the  University  of  Cambridge  in  1882, 
has  given  these  phenomena  a  seriousness  which 
they  never  had  before.  Just  as  the  facts  of  court- 
ship in  modern  life  are  seldom  so  poetic  as  the 
moonlight  of  romance — romance  founded  mostly 
on  the  life  of  simpler  times — so,  in  religion,  the 
same  phenomena  which  occurred  at  Endor,  at 
Savatthi,  or  at  Delphi  are  lowered  in  our  eyes  when 
reported  from  a  drawing-room  of  to-day.  Against 
all  such  obstacles  to  the  search  for  truth  the  philo- 
sopher must  unfailingly  fight.  Suppressing,  there- 
fore, the  natural  distaste  of  one  who  prefers  the 
haunted  groves  of  antiquity  to  the  slums  of  the 
present,  I  propose  to  publish  here  for  the  first  time 
the  full  narrative  of  a  modern  ghost-story  wherein 
I  played  a  part.  The  portion  of  this  story  already 
printed  by  the  Society  for  Psychical  Research,  and 
reprinted  in  the  immortal  work  of  Myers,  has  at- 
tracted so  much  attention  that  one  may  reasonably 
hope  for  interested  readers  of  the  whole.  I  have 
told  this  story  probably  hundreds  of  times  to  my 
friends  since  1885,  so  that  the  facts,  tho  distant,  are 
well  fixt  in  my  mind.  They  were  first  written  down  by 
me  in  1887  at  the  request  of  Frederic  W.  H.  Myers, 


94*    APPARITIONS    OF    THE    DEPARTED 

and  I  still  treasure  his  handwriting,  saying  to 
Richard  Hodgson  :  "Edmunds'  [s]  paper  very  valu- 
able." It  is  to  be  hoped  that  my  original  manu- 
script is  extant  among  the  papers  of  that  philo- 
sopher, and  may  some  day  be  used  to  check  the 
present  account,  written  down  in  1903,  while  re- 
viewing his  Human  Personality  and  its  Survival  of 
Bodily  Death.     (London,  1903.) 


A  HAUNTED  LIBRARY  :(8) 

an  authentic  narrative. 

By  ALBERT  J.  EDMUNDS. 

With  attestation  by  John  Y.  W.  MacAlister, 
of  the  Royal  Society  of  Medicine. 

I  will  give  in  full  a  case  wherein  I  played  a 
part.  It  is  found  at  Vol.  II,  p.  380,  of  Myers's  book, 
where  it  is  reprinted  from  the  S.  P.  R.  Proceedings 
for  December,  1889.     The  account  was  written  for 

('S)  This  narrative  was  originally  included  in  my  review  of 
Myers*  Human  Personality  [1903],  but  Richard  Hodgson,  of 
Boston,  advised  me  to  separate  it. 

January  6,  1905.  A.  J.  E. 


94-    APPARITIONS    OF    THE    DEPARTED 

Myers  in  1888.  My  own  account  was  written  for 
him  in  1887,  but  it  was  principally  concerned  with 
auditory  phenomena  which  occurred  in  the  year 
after  the  apparition  here  described.  Moreover,  its 
personal  allusions  made  it  undesirable  for  print. 
Even  now  I  am  requested  to  preserve  the  anonymi- 
ties(9),  tho  for  my  own  part  I  consider  that  events 
of  public  importance  become  public  property  twenty 
years  after  their  occurrence.  The  "Mr.  J.,"  who  will 
now  speak,  is  well  known  to  librarians  all  over  the 
world :  J.  is  the  initial  of  his  first  name.  In  the 
case  of  his  assistant,  Mr.  R.,  the  initial  is  that  of 
the  surname.     Q.  and  X.  are  complete  disguises. 

Myers,  in  the  Proceedings  of  the  Society  for 
Psychical  Research:  December,  1889. 

From  this  savage  scene  I  pass  to  a  similar  in- 
cident which  occurred  to  a  gentleman  personally 
known  to  me  (and  widely  known  in  the  scientific 
world),  in  a  tranquil  and  studious  environment. 
The   initials   here    given    are    not   the   true    ones. 

XIII.(io)  On  October  12th,  1888,  Mr.  J.  gave 
me  viva  voce  the  following  account  of  his  experience 
in  the  X.  Library,  in  1884,  which  I  have  taken  down 
from  memory  next  day,  and  which  he  has  revised 
and  corrected :  — 

In  1880  I  succeeded  a  Mr.  Q.  as  librarian  of 
the  X.  Library.  I  had  never  seen  Mr.  Q.,  nor 
any  photograph  or  likeness  of  him,  when  the  fol- 
lowing  incidents  occurred.     I  may,   of   course, 

(9)  See,  however,  the  note  at  the  end. 

(10)  I.  e.  the  thirteenth  case  discust  in  the  article  of 
Myers  on  Apparitions.     A.  J.  E. 

203 


94-    APPARITIONS    OF    THE    DEPARTED 

have  heard  the  Hbrary  assistants  describe  his  ap- 
pearance, tho  I  have  no  recollection  of  this.  I 
was  sitting  alone  in  the  library  one  evening  late 
in  March,  1884,  finishing  some  work  after  hours, 
when  it  suddenly  occurred  to  me  that  I  should 
miss  the  last  train  to  H.,  where  I  was  then  living, 
if  I  did  not  make  haste.  It  was  then  10.55,  and 
the  last  train  left  X.  at  11.05.  I  gathered  up 
some  books  in  one  hand,  took  the  lamp  in  the 
other,  and  prepared  to  leave  the  librarian's  room, 
which  communicated  by  a  passage  with  the  main 
room  of  the  library.  As  my  lamp  illumined  this 
passage,  I  saw  apparently  at  the  further  end  of 
it  a  man's  face.  I  instantly  thought  a  thief  had 
got  into  the  library.  This  was  by  no  means  im- 
possible, and  the  probability  of  it  had  occurred 
to  me  before.  I  turned  back  into  my  room,  put 
down  the  books  and  took  a  revolver  from  the 
safe,  and,  holding  the  lamp  cautiously  behind 
me,  I  made  my  way  along  the  passage  —  which 
had  a  corner,  behind  which  I  thought  my  thief 
might  be  lying  in  wait  —  into  the  main  room. 
Here  I  saw  no  one,  but  the  room  was  large  and 
encumbered  with  bookcases.  I  called  out  loudly 
to  the  intruder  to  show  himself  several  times, 
more  with  the  hope  of  attracting  a  passing 
policeman  than  of  drawing  the  intruder.  Then 
I  saw  a  face  looking  round  one  of  the  book- 
cases. I  say  looking  rounds  but  it  had  an  odd 
appearance  as  if  the  body  were  in  the  bookcase, 
as  the  face  came  so  closely  to  the  edge  and  I 
could  see  no  body.  The  face  was  pallid  and 
hairless,  and  the  orbits  of  the  eyes  were  very 
deep.  I  advanced  towards  it,  and  as  I  did  so  I 
saw  an  old  man  with  high  shoulders  seem  to 
rotate  out  of  the  end  of  the  bookcase,  and  with 

204 


94-    APPARITIONS    OF    THE    DEPARTED 

his  back  towards  me  and  with  a  shuffling  gait 
walk  rather  quickly  from  the  bookcase  to  the 
door  of  a  small  lavatory,  which  opened  from  the 
library  and  had  no  other  access.  I  heard  no 
noise.  I  followed  the  man  at  once  into  the  lava- 
tory ;  and  to  my  extreme  surprise  found  no  one 
there.  I  examined  the  window  (about  14.  in.x  12 
in.,)  and  found  it  closed  and  fastened.  I  opened 
it  and  lookt  out.  It  opened  into  a  well,  the 
bottom  of  which,  ten  feet  below,  was  a  sky-light, 
and  the  top  open  to  the  sky  some  twenty  feet 
above.  It  was  in  the  middle  of  the  building  and 
no  one  could  have  droptinto  it  without  smashing 
the  glass  nor  climbed  out  of  it  without  a  ladder, 
but  no  one  was  there.  Nor  had  there  been  any- 
thing like  time  for  a  man  to  get  out  of  the 
window,  as  I  followed  the  intruder  instantly. 
Completely  mystified,  I  even  lookt  into  the  little 
cupboard  under  the  fixt  basin.  There  was  no- 
where hiding  for  a  child,  and  I  confess  I  began 
to  experience  for  the  first  time  what  novelists 
describe  as  an  **  eerie"  feeling. 

I  left  the  library,  and  found  I  had  mist  my 
train. 

Next  morning  I  mentioned  what  I  had  seen 
to  a  local  clergyman  who,  on  hearing  my  descrip- 
tion, said,  "Why,  that's  old  Q. !"  Soon  after  I 
saw  a  photograph  (from  a  drawing)  of  Q.,  and 
the  resemblance  was  certainly  striking.  Q.  had 
lost  all  his  hair,  eyebrows  and  all,  from  (I  believe) 
a  gunpowder  accident.  His  walk  was  a  peculiar, 
rapid,  high-shouldered  shuffle. 

Later  inquiry  proved  he  had  died  at  about  the 
time  of  year  at  which  I  saw  the  figure. 

I  have  no  theory  as  to  this  occurrence,  and 
have  never  given  special  attention  to  such  mat- 

205 


94«    APPARITIONS    OF    THE    DEPARTED 

ters.  I  have  only  on  one  other  occasion  seen  a 
phantasmal  figure.  When  I  was  a  boy  of  ten  I 
was  going  in  to  early  dinner  with  my  brothers. 
My  mother  was  not  at  home,  and  we  children 
had  been  told  that  she  was  not  very  well,  but 
tho  we  mist  her  very  much,  were  in  no  way 
anxious  about  her.  Suddenly  I  saw  her  on  the 
staircase.  I  rusht  up  after  her,  but  she  disap- 
peared. I  cried  to  her  and  called  to  the  rest, 
"There's  mother!"  But  they  only  laught  at 
me  and  bade  me  come  in  to  dinner.  On  that 
day  —  I  am  not  sure  as  to  the  hour — my  second 
sister  was  born. 

I  have  had  no  other  hallucinations.  When 
I  saw  the  figure  of  X.  I  was  in  good  health  and 
spirits. 

In  a  subsequent  letter  Mr.  J.  adds : 

I  am  under  a  pledge  to  the  X.  people  not  to 
make  public  the  story  in  any  way  that  would 
lead  to  identity.  Of  course  I  shall  be  glad  to 
answer  any  private  inquiries,  and  am  willing  that 
my  name  should  be  given  in  confidence  to  bona 
fide  inquirers  in  the  usual  way. 

The  evidential  value  of  the  above  account  is 
much  enhanced  by  the  fact  that  the  principal  as- 
sistant in  the  library,  Mr.  R.,  and  junior  clerk,  Mr. 
P.,  independently  witnest  a  singular  phenomenon, 
thus  described  by  Mr.  R.  in  1889: — 

A  few  years  ago  I  was  engaged  in  a  large 

building  in  the ,  and  during  the  busy  times 

was  often  there  till  late  in  the  evening.  On  one 
particular  night  I  was  at  work  along  with  a  junior 
clerk  till  about  11  p.  m.,  in  the  room  markt  A 
on  the  annext  sketch.     All  the  lights  in  the  place 

206 


94-    APPARITIONS    OF    THE    DEPARTED 

had  been  out  for  hours  except  those  in  the  room 
which  we  occupied.  Before  leaving,  we  turned 
out  the  gas.  We  then  lookt  into  the  fire-place, 
but  not  a  spark  was  to  be  seen.  The  night  was 
very  dark,  but  being  thoroly  accustomed  to  the 
place  we  carried  no  light.  On  reaching  the  bot- 
tom of  the  staircase  (B),  I  happened  to  look  up ; 
when,  to  my  surprise,  the  room  which  we  had 
just  left  appeared  to  be  lighted.  I  turned  to  my 
companion  and  pointed  out  the  light,  and  sent 
him  back  to  see  what  was  wrong.  He  went  at 
once  and  I  stood  looking  thru  the  open  door, 
but  I  was  not  a  little  astonisht  to  see  that  as 
soon  as  he  got  within  a  few  yards  of  the  room 
the  light  went  out  quite  suddenly.  My  com- 
panion, from  the  position  he  was  in  at  the  mo- 
ment, could  not  see  the  light  go  out,  but  on  his 
reaching  the  door  everything  was  in  total  darkness. 
He  entered,  however,  and  when  he  returned,  re- 
ported that  both  gas  and  fire  were  completely 
out.  The  light  in  the  daytime  was  got  by  means 
of  a  glass  roof,  there  being  no  windows  on  the 
sides  of  the  room,  and  the  night  in  question  was 
so  dark  that  the  moon  shining  thru  the  roof  was 
out  of  the  question.  Altho  I  have  often  been  in 
the  same  room  till  long  after  dark,  both  before 
and  since,  I  have  never  seen  anything  unusual  at 
any  other  time. 

When  the  light  went  out  my  companion  was 
at  C.  [markt  on  plan.] 

Mr.  P.  endorses  this  : 

I  confirm  the  foregoing  statement. 
In  subsequent  letters  Mr.  R.  says : — 

The  bare  facts  are  as  stated,  being  neither 
more  nor  less    than  what   took  place.     I   have 

207 


94'    APPARITIONS    OF    THE    DEPARTED 

never  on  any  other  occasion  had  any  hallucina- 
tion of  the  senses,  and  I  think  you  will  find  the 
same  to  be  the  case  with  Mr.  P. 

The  light  was  seen  after  the  phantom  ;  but 
those  who  saw  the  light  were  not  aware  that  the 
phantom  had  been  seen,  for  Mr,  J.  mentioned  the 
circumstance  only  to  his  wife  and  to  one  other 
friend  (who  has  confirmed  to  us  the  fact  that  it  was 
so  mentioned  to  him),  and  he  was  naturally  particu- 
larly careful  to  give  no  hint  of  the  matter  to  his 
assistants  in  the  library. 

So  far  the  printed  accounts.  The  phantasm 
of  his  mother  seen  by  Mr.  J.  was  during  her  life- 
time. He  saw  her  walking  upstairs  when  she  was 
in  another  house  at  a  distance,  and  learnt  after- 
wards that  at  that  moment  a  sister  was  born  to 
him.(ii)  Mr.  J.  is  a  Highlander,  and  this  is  only 
one  more  instance  of  the  well-known  Highland  gift. 

With  regard  to  the  illuminated  room,  it  must 
be  observed  that  it  was  a  favorite  resort  of  the  de- 
ceast.  It  opened  on  to  a  gallery  in  the  main  hall 
of  the  library,  and  we  used  to  call  it  "The  In- 
firmary." This  was  because  it  was  a  lumber-room 
for  injured  books  and  for  purposes  of  sorting. 
When  Mr.  Q.  was  alive  he  used  to  sit  up  there  late 
at  night  writing   articles   for   the    press.      Taken 

(ii)  I  was  about  to  suppress  this  paragraph  as  repetition  of 
what  Mr.  McAlister  has  said  ;  but  I  let  it  stand  out  of  regard 
for  truth.  It  contains  one  of  those  unconscious  exaggerations  so 
easy  to  admit  into  such  stories.  For  this  reason  it  is  all  the 
more  desirable  that  my  MS.  of  1887  should  be  recovered  from 
the  papers  of  Myers. 

208 


94-    APPARITIONS    OF    THE    DEPARTED 

together  with  facts  that  are  to  follow,  this  will  be- 
come significant,  in  view  of  the  phantasmal  illumi- 
nation observed  by  R.  and  P.  When  Mr.  J.  went 
to  X.  in  1880  (from  a  town  one  hundred  miles 
away)  he  spent  his  first  week  in  "The  Infirmary," 
clearing  up  muddles  left  by  his  predecessor.  He 
could  not  open  the  door  "for  a  solid  buttress  of 
books"  (his  own  words).  They  lay  piled  upon  the 
floor  awaiting  the  binder,  who  had  never  been 
called  for.  The  librarian  had  been  too  busy  with 
his  journalism  to  attend  to  this  business.  Among 
the  neglected  books  were  valuable  manuscripts, 
"the  loss  of  which  would  have  raised  a  howl  from  all 

the  antiquarians  in shire."     So  far  I  heard  the 

story  told  by  Mr.  J.  himself  to  Richard  Hodgson  in 
September,  1884,  when  we  three  were  together 
among  the  hills  of  the  county  named.  Hodgson 
askt  him  to  write  it  down  for  the  Society  for 
Psychical  Research,  which  he  promist  to  do. 

Parenthetically  I  may  say  here  that  during 
this  visit  from  Hodgson  (who  had  come  to  our 
town  to  investigate  a  case  of  mind-reading  for  the 
S.  P.  R.)  he  told  me  of  his  approaching  expedition 
to  India.  He  was  in  high  spirits,  and  quite  hope- 
ful of  confirming  for  Madame  Blavatsky  her  al- 
leged occult  powers.  Indeed  he  had  brought  in 
his  bag  Sinnett's  Occult  World,  on  purpose  to 
make  me  read  it.  He  knew  that  I  had  read 
Esoteric  Buddhism  (this  was  long  before  my 
Pali  studies,  which  began  in  1895);  ^^^^  he  was  de- 
termined that  I  should  have  the  "facts"  whereon 
209 


94*    APPARITIONS    OF    THE    DEPARTED 

the  philosophy  was  based.  I  can  therefore  testify- 
that  he  did  not  go  to  India  expecting  fraud,  as 
some  have  imagined.  Far  otherwise.  His  attitude 
was  entirely  judicial,  but  his  secret  inclination  was 
to  find  proof  of  psychical  powers.  I  first  met 
Hodgson  at  Sunderland  in  1883,  when  he  was  an 
extension  lecturer  for  the  Universities  of  Cambridge 
and  Durham.  I  remember  his  saying  at  one  of 
the  lectures  that  we  ought  to  regard  nothing  as  im- 
possible. As  he  was  deeply  imbued  with  Herbert 
Spencer,  this  remark  was  significant  of  revolt. 

This  digression  will  serve  to  mark  a  break  in 
my  narrative.  The  apparition  and  the  spectrally 
lighted  room  had  been  seen  in  the  spring  of  1884 ; 
Mr.  J.  told  the  story  to  Hodgson  and  myself  in 
September ;  and  nothing  more  was  thought  of  them 
until  the  following  spring.  Then,  on  the  afternoon 
of  the  first  of  April,  1885,  {absit  omen!)  about  four 
o'clock,  I  went  into  the  librarian's  room,  where 
something  strange  occurred,  Mr.  J.  was  sitting  at 
his  usual  place  at  the  head  of  a  long  table. 
"Edmunds,"  said  he,  ''stay  here  a  minute:  there 
is  something  the  matter  with  this  table.  It  is  mak- 
ing a  queer  noise."  I  stood  still  for  a  moment, 
and  suddenly  heard  a  vibrant  sound  proceeding 
from  the  table,  about  an  arm's  length  from  Mr.  J. 
There  was  nothing  thereon  to  produce  this  half 
bell-like  vibration,  which  sounded  something  like  a 
tuning-fork  when  stricken  and  held  to  the  ear. 
Now,  at  that  time  there  was  a  scare  all  over  England 
of    Irish-American    dynamitards.      The    town-hall 


94-    APPARITIONS    OF    THE     DEPARTED 

near  by  was  being  watcht  by  the  police  as  a  build- 
ing that  was  markt.  I  was  personally  apprehen- 
sive because  an  anonymous  poem(i2)  which  I  had 
written  against  the  outrages  had  been  reprinted  in 
Ireland,  and  had  called  forth  a  counter-poem  and 
an  editorial.  "This,"  said  I,  "is  an  infernal  ma- 
chine !"  Accordingly  I  stoopt  down  beneath  the 
table  to  examine  it.  Finding  nothing,  I  placed  my 
ear  against  the  bottom  of  it,  thinking  that,  if  an  in- 
fernal machine  were  hidden  therein,  I  should  hear 
it  tick.  The  moment  my  ear  toucht  the  wood,  the 
vibrant  sound  thrilled  thru  me  quite  piercingly.  I 
sprang  to  my  feet  in  the  sudden  remembrance  of 
the  story  told  in  September,  and  exclaimed  :  "This 
has  got  something  to  do  with  old  Q.!"  Just  then 
Mr.  R.  came  in,  who  had  seen  the  illuminated  room. 
He  was  the  only  member  of  the  staff  who  had  workt 
under  Q.  "R,"  said  I,  standing  beside  him,  "let 
us  put  our  hands  on  the  table."  We  both  laid  our 
fingers  lightly  thereon,  and  the  moment  R.  toucht 
it,  the  sound  came  ringing  out  of  his  sleeve.  Mr. 
J.  and  I  rusht  upon  him  with  one  accord,  and  rolled 
up  his  sleeve.  Of  course  there  was  nothing  there, 
but  the  impression  upon  both  of  us  had  been  simul- 
taneous. I  then  remembered  that  Q.  had  died  in 
the  spring,  and  that  haunting  phenomena  were 
frequently  associated  with  anniversaries.  "Cannot 
we  discover,"  I  askt,  "the  exact  date  of  Q.'s  death  ?" 
"Yes,"  said  R. :    "old  So-and-So  down  the  street 

(12)  England's   Foes.    {^English    and  American   Poems. 
Philadelphia,  1888.) 


94-    APPARITIONS    OF    THE    DEPARTED 

can  tell  us."  A  messenger  was  dispatcht,  and  re- 
turned with  the  news  that  Mr.  Q.  had  died  on  the 
first  of  April,  1880,  between  four  and  five  d  clock  in 
the  afternoo7t. 

I  then  put  another  question  :  ''  R.,  when  Q. 
was  alive,  was  there  any  sound  that  you  were  ac- 
customed to  hear  in  this  library  that  at  all  resembled 
this?"  (The  sound  had  already  been  repeated  in 
R.'s  presence.)  "Yes,"  he  replied,  "there  was. 
Upon  that  spot  on  the  table  whence  this  sound  ap- 
pears to  proceed,  there  used  to  stand  an  old  crackt 
gong,  and  when  Q.  wanted  one  of  us  boys  he  used 
to  strike  it,  and  it  sounded  like  what  we  hear." 
ThuSy  2ipon  the  fifth  anniversary,  to  the  very  hour, 
of  the  old  man's  death,  a  phantasmal  bell  reminded 
us  of  his  prese7tce.  Taken  together  with  the  lighted 
room  of  the  former  year,  this  is  significant.  It  re- 
minds one  of  the  statement  of  Swedenborg,  that  in 
the  unseen  world  there  is  a  duplicate  of  everything 
here.  There  is  an  ideal  London,  said  that  Seer, 
wherethru  the  departed  citizen  walks  before  he  is 
prepared  for  loftier  mansions. 

So  far  all  may  have  proceeded  from  sugges- 
tion. Mr.  J.,  the  sceptic  may  hold,  had  heard  an 
imaginary  sound  and  expected  me  to  hear  it.  I 
obliged  him,  and  in  turn  suggested  that  R.  should 
hear  it.  R.,  being  a  glib  liar,  had  extemporized 
the  story  of  the  old  bell,  and  the  messenger  had  been 
instructed  to  bring  the  news  we  wanted.  But  sub- 
sequent phenomena  will  make  this  explanation  hard. 

R.  and  I  agreed  to  meet  that  evening  in  the 


94«    APPARITIONS    OF    THE    DEPARTED 

librarian's  room  at  eight  o'clock.  He  arrived  there 
first,  and  I  found  him  sitting  alone.  "Have  you 
heard  anything?"  I  askt.  "Only  rappings  on  the 
sky-light."  Another  assistant  soon  joined  us.  He 
was  a  believer  in  spiritism,  whereas  R.  was  a  con- 
ventional British  Philistine,  with  no  original  con- 
victions, but  the  usual  mixture  of  orthodoxy  and 
materialism.  For  myself,  I  had  seen  something  of 
the  phenomena  of  spiritism,  but  had  given  them  up 
as  trivial  and  unsatisfying.  However,  I  believed  in 
their  genuineness,  in  spite  of  much  fraud,  but  cared 
only  about  those  of  a  mental  nature,  like  clairvoy- 
ance. Born  in  1857,  I  was,  at  the  time  of  this 
seance,  in  my  28th  year;  R.  was  21 ;  and  the  third 
man  about  the  same  age.  We  sat  down  together 
at  the  table,  and  placed  our  hands  thereon.  None 
of  us  claimed  mediumship,  and  indeed  what  fol- 
lowed was  a  surprise.  In  a  few  moments  we  heard 
loud  thumps  proceeding  from  behind  the  books 
that  lined  the  walls.  The  thumps  came  from  the 
wall  that  divided  the  librarian's  room  from  the 
lavatory  whereinto  the  ghost  had  vanisht  in  1884. 
Now,  the  janitor  was  on  the  premises,  and,  had  he 
known  that  we  were  expecting  some  noises,  he 
might  have  entered  the  lavatory  and  produced 
them.  But  he  could  not  have  knockt  in  answer  to 
our  questions  thru  a  wall  and  a  book-case,  for  I  sat 
at  the  opposite  end  of  the  room  to  the  wall  that  was 
being  struck.  Moreover,  subsequent  phenomena 
took  place  when  the  janitor  was  not  on  the  premises, 
as  we  shall  see.  I  began  the  conversation  by  say- 
213 


94-    APPARITIONS    OF    THE    DEPARTED 

ing :  "If  any  intelligent  being  is  making  these 
noises,  let  him  count  seven  !"  Seven  thumps  were 
the  reply.  "  Now,"  said  I,  "we  are  going  to  ask 
you  some  questions.  If  you  mean  to  answer  Yes, 
give  three  knocks ;  if  No,  give  one  knock ;  if  you 
are  doubtful,  knock  twice.  I  will  now  repeat  the 
alphabet,  and  I  want  you  to  knock  at  each  letter  of 
your  name.— A,  B,  C,  D,  E,  F,"  etc.  When  I 
came  to  Q  there  was  a  thump.  I  repeated  the 
alphabet  again,  and  —  was  stricken.  The  third 
time  gave  us  — ;  the  fourth,  — ;  and  the  fifth,  — . 
Then  I  became  impatient,  and  askt :    "Is  the  name 

Q ?"      Three   thumps   affirmed  it.      "Do    we 

understand  that  you  are  the  deceast  librarian  ?" 
"Yes."  "Have  you  anything  on  your  mind  that 
you  wish  to  divulge  ?"  "  Yes."  "  Have  you  done 
something  wrong?"  "Yes."  "Is  it  anything  to 
do  with  finances  ?"  A  loud  thump  gave  an  in- 
dignant No.  I  learnt  later,  however,  that  Mr.  Q.'s 
accounts  were  disorderly  when  he  died.  So  much 
so,  that  Mr.  ].,  who  was  the  soul  of  honor,  was  sub- 
jected to  an  offensive  surveillance,  for  his  predeces- 
sor's misdeeds.  I  now  thought  what  wrong  thing 
a  librarian  might  do,  and  at  last  inquired  :  "  Did  you 
ever  give  away  books  belonging  to  this  library  to 
your  personal  friends.?"  "Yes."  "Will  you  tell 
us  the  names  of  those  friends?"  '*No."  "Will 
you  tell  them  to  the  head  librarian?"  "Yes."  I 
then  askt  the  invisible  one  whether  he  had  believed 
in  a  future  life  when  on  earth,  and  he  said  no.  Mr. 
R.  broke  silence  by  confirming  this:  the  deceast 
214 


94-    APPARITIONS    OF    THE    DEPARTED 

had  been  a  materialist.  Was  he  unhappy  ?  I  in- 
quired. Yes.  Would  he  prefer  extinction  to  his 
present  lot  ?  Yes.  Was  he  aware  that  some  people 
maintained  that  he  was  only  a  cast-off  shell  of  the 
soul,  and  was  destined  to  perish  ?  Yes.  Such  was 
our  conversation.  I  told  him  we  would  pray  for 
him,  and  so  the  seance  closed.  My  two  companions 
were  amazed  at  the  whole  affair,  especially  the 
Philistine,  whose  learned  comment  was:  ''Rather 
rum!"     ("  Rum"  is  English  slang  for  queer.) 

Next  day  I  told  Mr.  J.  what  had  happened, 
and  he  bade  me  repeat  it  to  the  Unitarian  minister 
to  whom  he  had  confided  his  own  experience  of  the 
former  spring.  "You  see,"  said  Mr.].,  **he  may 
think  there  is  something  wrong"  (touching  his 
head),  "and  you  will  keep  me  in  countenance!" 
I  did  so,  and  also  told  the  story  to  George  Hudson, 
a  white-lead  merchant,  who,  in  his  youth,  had  in- 
vestigated spiritism  when  it  was  fashionable  in 
London.  He  had  "sat"  with  Serjeant  Cox  and 
the  Countess  of  Caithness,  and  had  seen  extraordi- 
nary things.  Indeed  he  claimed  that  he  had  been 
converted  from  rank  materialism  by  hard  facts. 
His  favorite  saying  was  :  "You  shouldn't  believe: 
you  should  know."  And  he  knew  there  was  a 
future  life.  He  had  held  a  medium  with  his  hands, 
and  seen  an  ectoplastic  form  indisputably  separate, 
he  said. 

Well,  George  Hudson,  a  certain  lawyer,  and 
Mr.  J.  went  to  the  library  one  night  soon  afterwards, 
to  find  out  what  they  could.     I  was  invited,  but  de- 

215 


94'    APPARITIONS    OF    THE    DEPARTED 

clined.  Hudson  and  J.  were  my  intimate  friends, 
but  the  lawyer  had  the  air  of  not  wanting  me.  I 
wish  now  that  I  had  gone.  Hudson  described  to 
me  what  occurred.  Never,  said  he,  in  all  his  ex- 
periences with  professional  mediums,  had  he  seen 
anything  to  compare  with  the  manifestations  of 
that  night.  He  had  seen  a  double  row  of  wine- 
glasses, along  the  middle  of  a  room,  strike  together 
by  invisible  agency  and  produce  exquisite  music. 
But  neither  this  nor  ectoplastic  phantoms  could 
compare  with  what  those  three  were  witness  of. 
The  reason  was  that  no  "  conditions"  were  given  : 
they  did  not  join  hands,  they  did  not  place  hands 
on  the  table ;  they  did  not  sing,  as  spiritists  often 
do;  they  did  not  sit  passive:  they  merely  smoked 
their  cigars  round  the  fire  for  an  evening  chat. 
Suddenly  there  were  rappings  on  the  table,  on  the 
floor,  behind  the  books,  and  everywhere.  The 
head  librarian,  being  present,  had  sent  the  janitor 
away,  and  made  sure  that  the  premises  were  clear. 
We  assistants  had  not  been  able  to  do  this.  The 
three  witnesses  were  not  content  with  mere  yes  and 
no,  as  we  had  been  :  the  lawyer  demanded  severe 
proof,  and  laboriously  repeated  thru  the  alphabet, 
writing  down  letter  after  letter  that  was  stricken. 
In  this  way  they  took  two  hours  to  discover  what 
we  had  done  in  twenty  minutes.  The  letters  fell 
into  intelligible  sentences  and  conveyed  the  same 
information  :  that  the  deceast  had  something  to 
divulge  which  he  would  communicate  to  no  one 
save  the  head  librarian  alone.  At  one  point  in  the 
216 


94-    APPARITIONS    OF    THE    DEPARTED 

inquiry  Mr.  Hudson,  who  had  been  a  past  director 
of  the  Hbrary  (and  therefore  an  employer  of  deceast) 
addrest  the  ghost  very  famiHarly  :  "  Look  here,  old 
man,  you  know  that  your  accounts  were  all  wrong 
when  you  died !"  A  perfect  thunderstorm  of 
knocks  and  thumps  declared  his  indignation. 
When  obstinate  silence  refused  to  answer  more,  the 
lawyer  said  :  "  Gentlemen,  this  thing  must  never 
be  known  in  X.  It  must  be  husht  up  at  once. 
There  are  women  in  this  town  who  would  never  set 
foot  in  this  library  again.  Mr.  J.,  you  must  instruct 
all  your  assistants  to  say  no  more  about  it."  This 
was  done,  and  silence  was  enjoined  upon  us.  The 
phantasmal  bell,  however,  continued  to  sound,  and 
did  so  thruout  the  month  of  April.  It  was  heard 
again  and  again  in  broad  daylight  by  every  mem- 
ber of  the  staff,  down  to  the  janitor.  The  story  got 
out,  and  one  day  a  youth  of  fashion  brought  two 
ladies  in  a  chaise  to  see  the  ghost!  Mr.  J.  exprest 
astonishment:  "You,  a  nineteenth-century  young 
man,  believe  in  ghosts !  I  don't  know  what  you 
mean."  He  simply  lied  and  denied  knowledge  of 
the  whole  affair.  At  last  I  appealed  to  him  to  go 
alone  and  listen  to  the  secret.  "Edmunds,"  he 
said,  looking  sadly  and  fixedly  at  me,  "I  have  suf- 
fered enough  from  that  man's  misdeeds,  and  if  he's 
in  hell  he  deserves  to  be  !" 

This  was  the  last.     I  left  X  on  May  lo,  1885. 
Returning  for  a  short  time  in  the  summer,  I  found 
nothing    new,  and    on    August   28,  I    sailed   from 
217 


94-    APPARITIONS    OF    THE    DEPARTED 

Glasgow  to  New  York,  and  have  never  since  been 
back  to  Britain. 

[attestation]  . 
I  have  read  the  foregoing  and  it  seems  to  me 
a   remarkably   accurate   and   detailed   account   of 
what  occurred.  j  y  ^  MacAlister, 

New  York,  lo  Sept.,  1903. 

When  Mr.  MacAlister  met  me  in  New  York,  as 
implied  in  the  foregoing  attestation,  he  gave  me 
permission  to  disclose  his  name,  but  bade  me  pre- 
serve the  other  anonymities. 

Albert  J.  Edmunds. 
Philadelphia : 

January  6,  1905. 

The  events  narrated  here  by  J.  Y.  W.  MacAlister 
were  first  written  down,  quite  independently  by  me, 
in  the  manuscript  mentioned  (1887).  Mr.  Mac- 
Alister wrote  in  1888  in  London,  while  I  had  written 
from  Pennsylvania.  Hence,  if  my  original  account 
could  be  recovered  from  the  Myers  papers,  it  would 
act  as  a  check  upon  our  two  memories,  and  every 
detail  wherein  we  agreed  would  be  equivalent  to  a 
contemporary  document.  We  parted  in  August, 
1885,  and  did  not  correspond  about  the  events 
narrated,  or  in  any  way  influence  each  other's  ac- 
counts. 

Nothing  has  been  altered  in  the  above  account 
as  written  in   1903  except  the   spelling;  the   date 


94-    APPARITIONS    OF    THE    DEPARTED 

December,  1889,  instead  of  the  volume  and  page 
of  the  S.  P.  R.  extract ;  a  grammatical  alteration  of 
two  words ;  a  blank  for  the  name  of  the  English 
county ;  the  letter  Q.  on  p.  209,  instead  of  the  true 
initial,  together  with  blanks  for  the  succeeding 
four  letters  of  the  first  syllable  of  deceast's  name  ; 
the  date  1903  supplied  once  in  brackets;  and 
the  name  Royal  Society  of  Medicine,  formerly 
known  as  the  Royal  Medical  and  Chirurgical  So- 
ciety. In  the  account  as  written  by  me  in  the 
spring  of  1903,  before  I  dreamt  of  meeting  Mr. 
MacAlister  in  the  fall,  I  had  "rope  merchant"  as 
the  occupation  of  George  Hudson.  Mr.  MacAlister 
altered  this  to  white-lead  merchant,  as  at  present. 
When  reading  my  narrative  in  New  York  on  Sep- 
tember 10,  1903,  Mr.  MacAlister  at  first  failed  to  re- 
call the  incident  about  the  sound  emanating  from 
the  sleeve  of  the  assistant  librarian  ;  but  after  sitting 
in  silence  for  a  few  seconds  he  remembered  it, 
remarking  that  his  own  memory  was  smouldering, 
whereas  mine  was  always  on  fire  —  which  is  cer- 
tainly true  so  far  as  the  present  story  is  concerned. 
Mr.  MacAlister  also  failed  to  remember  the  inci- 
dent about  the  visitor  to  whom  he  uttered  an 
official  untruth  ;  but  this  is  no  part  of  the  ghost- 

"'°'y-  A.  J.  E. 

Philadelphia : 

November,  1908. 


219 


SACRED  TEXTS 


95.  AFTER  DEATH  THE  JUDGMENT. 


Matthew  V.  25,  26. 
Agree  with  thine  adversary  quickly,  whiles 
thou  art  with  him  in  the  way ;  lest  haply  the 
adversary  deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  thou  be 
cast  into  prison.  Verily  I  say  unto  thee.  Thou 
shalt  by  no  means  come  out  thence,  till  thou 
have  paid  the  last  farthing. 


Mark  IX.  47,  48. 

And  if  thine  eye  cause  thee  to  stumble, 
cast  it  out :  it  is  good  for  thee  to  enter  into  the 
kingdom  of  God  with  one  eye,  rather  than 
having  two  eyes  to  be  cast  into  hell ;  where 
their  worm  dieth  not,  and  the  fire  is  not 
quencht. 

Luke  XVI.  22,  23. 

And  it  came  to  pass,  that  the  beggar  died, 
and  that  he  was  carried  away  by  the  angels 
into  Abraham's  bosom  :  and  the  rich  man  also 
died,  and  was  buried.  And  in  Hades  he  lifted 
up  his  eyes,  being  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus  in  his  bosom. 


2  Corinthians  V.  10. 

For  we  must  all  be  made  manifest  before 
the  judgment  seat  of  Christ ;  that   each  one 


95-    AFTER     DEATH    THE    JUDGMENT 


may  receive  the  things  [done]  in  the  body,  ac- 
cording to  what  he  hath  done,  whether  it  be 
good  or  bad. 

Hebrews  IX.  27. 
It  is  appointed  unto  men  once  to  die,  and 
after  this  [cometh]  judgment. 


The  famous  judgment-scene  in  Matthew  XXV. 
is  of  a  cosmical  judgment :  the  above  parallels  are 
given  in  preference,  because  they  relate,  as  does 
the  Pali,  to  individuals. 


Middling  Collection,  Dialog  130.     (C.T.  64.) 

Translated  from  the  King  of  Siam's  edition,  but  now  accessible 
in  Roman  letters. 

Thus  have  i  heard  :  At  one  season  the 
Lord  was  staying  at  Savatthi,  in  the  Con- 
queror's Grove,  the  cloister-garden  of  the 
Feeder-of-the-Poor.  And  the  Lord  addrest 
the  monks,  saying:  "Monks!" 

"  Lord  !"  answered  those  monks,  in  reply 
unto  the  Lord.     The  Lord  spake  thus  : 

Monks,  just  as  from  a  house  with  two 
doors  an  observant  man  standing  in  the  midst 
can  see  men  entering  the  dwelling  and  leaving 
it,  walking  about  it  and  thru  it :  just  even  so, 
monks,  do  I,  with  eye  divine,  pure  and  trans- 
cending the  human,  behold  beings  vanishing 


SACRED    TEXTS 


and  rising  again — beings  base  and  noble,  well- 
favored  and  ill-favored,  happy  and  unhappy, 
according  to  their  works  {kamma);  and  I 
know  that  those  beings  possest  of  good  con- 
duct in  body,  speech  and  mind,  not  upbraiding 
the  elect  ones,  but  right  believers,  incurring 
the  karma  of  right  belief,  rise  again,  upon  the 
dissolution  of  the  body  after  death, — some  in 
the  world  of  weal  and  paradise,  and  some 
among  the  human ;  while  those  beings  possest 
of  bad  conduct  in  body,  speech  and  mind, 
upbraiders  of  the  elect  ones,  false  believers,  in- 
curring the  karma  of  false  belief,  do  rise  again, 
upon  the  dissolution  of  the  body  after  death, 
either  in  the  realm  of  ghosts  or  in  the  wombs 
of  brutes,  or(i)  in  the  damnation,  woe  and  per- 
dition of  hell. 

Then,  monks,  the  wardens  of  hell  sever- 
ally take  him  in  their  arms,  and  bring  him  be- 
fore King  Yamo,  saying  :  "Your  Majesty,  this 
soul  was  undutiful  toward  friends,  philoso- 
phers and  brahmins,  and  honored  not  the 
elders  in  his  family.  Let  your  Majesty  inflict 
punishment  upon  him." 

[Now  follows  the  story  of  the  Three  Messen- 
gers, which  the  reader  will  find  in  Warren.  The 
Majjhima,  however,  has  five  messengers.] 

(i)  Warren  (^Buddhism  in  Translations,  1896,  p.  255), 
translates  a  parallel  text  from  the  Numerical  Collection,  which 
here  begins  to  agree,  in  the  main,  with  our  present  passage. 


95-    AFTER    DEATH    THE    JUDGMENT 


Thus  saith  Yamo  the  King  : 

"O  soul,  thru  thoughtlessness  thou 
didst  not  right  in  body,  speech  and  mind. 
Verily,  O  soul,  they  shall  do  to  thee  according 
to  thy  thoughtlessness.  Moreover,  this  wick- 
edness was  not  done  by  mother  or  father, 
brother  or  sister,  friends  or  companions,  rela- 
tives or  kinsfolk;  neither  by  philosophers, 
brahmins  or  spirits :  by  thee  the  wickedness 
was  done,  and  thou  alone  shalt  feel  its  conse- 
quences." *  *  * 

Then,  O  monks,  the  hell-wardens  make 
him  mount  and  descend  a  great  blazing,  flam- 
ing, glowing  mountain  of  coal.  There  doth  he 
feel  severe  and  bitter  pains,  but  dieth  not  until 
that  wickedness  be  exhausted. 

After  the  description  of  the  fifth  messenger  are 
added  some  stanzas.  The  descriptions  of  the  tor- 
ments are  minuter  in  the  Chinese.  At  the  end  of 
the  sutra  we  find  some  verses  similar  to  those  of 
the  Dhammapada  22  f.     (A.  M.) 


223 


SACRED    TEXTS 


96.  FEW  THAT  ARE  SAVED. 


Matthew  VII.  13,  14. 

Enter  ye  in  by  the  narrow  gate  :  for  wide 
is  the  gate  and  broad  is  the  way,  that  leadeth 
to  destruction,  and  many  be  they  that  enter  in 
thereby.  For  narrow  is  the  gate  and  strait- 
ened the  way,  that  leadeth  unto  life,  and  few 
be  they  that  find  it. 


Luke  XIII.  23,  24. 

And  one  said  unto  him,  Lord,  are  they 
few  that  be  saved  ?  And  he  said  unto  them, 
Strive  to  enter  in  by  the  narrow  door:  for 
many,  I  say  unto  you,  shall  seek  to  enter  in, 
and  shall  not  be  able. 


Numerical  Collection  I.  19. 

Monks !  just  as,  in  this  India,  there  are 
only  a  few  pleasant  parks,  groves,  landscapes, 
and  lotus-ponds,  but  far  more  of  broken  ground, 
impassable  rivers,  tree-stumps,  thorny  roads, 
and  rugged  rocks :  so  also,  monks !  there  are 
few  beings  who,  when  vanisht  from  the 
human,  are  born  again  among  humans;  but 
far  more  who,  when  vanisht  from  the  human, 
are  born  again  in  hell,  in  the  wombs  of  brutes 
or  the  haunt  of  ghosts;  few  who  are  born 
among  the  angels,  more  who  are  born  as  I 
224 


97'    THE    BELOVED    DISCIPLE    REACHES    HEAVEN    HERE 

have  said.  And  there  are  few  beings,  O 
monks!  who,  when  vanisht  from  the  angelic, 
are  born  again  among  angels,  but  far  more  who 
vanish  from  the  angelic  to  be  born  again  in 
hell,  in  the  wombs  of  brutes  or  the  haunt  of 
ghosts. 


97.  THE  BELOVED  DISCIPLE 
REACHES  HEAVEN  HERE. 


John  Appendix  (XXI.  22). 

If  I  will  that  he  tarry  till  I  come,  what  is 
that  to  thee  ?  follow  thou  me. 

Cf.  Mark  IX.  i. 


Numerical  Collection  III.  80. 

Udayi,  if  Anando  should  die  with  passion 
unsubdued,  yet  by  his  believing  heart  he  would 
seven  times  obtain  an  angelic  kingdom  among 

225 


SACRED    TEXTS 


the  angels ;  and  even  in  this  India  he  would 
obtain  a  great  kingdom  seven  times.  But,  O 
Udayi,  even  in  this  life  will  Anando  enter 
Nirvana. 


I  owe  the  finding  of  this  and  some  other  pas- 
sages to  Edmond  Hardy's  splendid  analysis  of  the 
Numerical  Collection,  appended  to  the  last  volume 
of  the  text,  publisht  by  the  London  Pali  Text 
Society. 


98.  THE  FATE  OF  THE  TRAITOR. 


Mark  XIV.  21. 

For  the  Son  of  man  goeth,  even  as  it  is 
written  of  him :  but  woe  unto  that  man  thru 
whom  the  Son  of  man  is  betrayed  !  good  were 
it  for  that  man  if  he  had  not  been  born. 

226 


98.    THE    FATE    OF    THE    TRAITOR 


Matthew  XXVII.  5. 
And  he  cast  down  the  pieces  of  silver  into 
the   sanctuary,    and   departed;    and   he  went 
away  and  hanged  himself. 


Acts  I.  18. 
Now   this  man  obtained  a  field  with  the 
reward  of  his  iniquity ;  and  falling  headlong, 
he   burst  asunder   in   the   midst,   and   all  his 
bowels  gusht  out. 


Major  Section  on  Discipline,  VII.  4. 

(C.  T.,  N.  C.  1117.) 
Translated  in  S.  B.  E.,  Vol.  XX.  p.  259. 

Then  and  there  did  hot  blood  come  forth 
from  Devadatto's  mouth. 


For  attempting  to  take  Gotamo's  life  Devadatto 
generates  a  karma  that  ultimates  in  this  present  life 
(S.  B.  E.  XX.  p.  246) ;  but  for  making  schism  in 
the  Order  he  generates  an  eon-lasting  fault  (p.  254, 
and  our  present  work,  below.)  When  one  of  his 
partisans  informs  him  that  his  party  is  defeated,  he 
vomits  blood,  as  in  the  text. 

In  the  Christian  case,  later  legend  lessened  the 
doom  of  Judas,  as  in  the  story  of  Papias  that  Judas 
walkt  about  with  swollen  body  ;  but  in  the  Buddhist 
case,  later  legends  exaggerated  the  doom  to  death 
on  the  spot. 


227 


SACRED    TEXTS 


99.   AN    ETERNAL   (i.  e.  EON-LASTING) 
SIN. 


Mark  III.  29. 

Whosoever  shall  blaspheme  against  the 
Holy  Spirit  hath  never  forgiveness,  but  is 
guilty  of  an  eternal  sin. 


Minor  Section  on  Discipline,  VII.  3. 

(C.T.,  N.  C.  1117.) 

Translated  in  S.  B.  E.,  XX.  p.  254. 

"Is  it  true,  Devadatto,  as  they  say,  that 
thou  goest  about  to  stir  up  schism  in  the  Order 
and  schism  in  our  society?"  —  "It  is  true,  O 
Lord."  —  "Enough,  Devadatto.  Let  not 
schism  in  the  Order  be  pleasing  unto  thee: 
serious,  O  Devadatto,  is  a  schism  in  the  Order. 
Whosoever,  Devadatto,  divides  the  Order 
when  it  is  at  peace  gives  birth  to  an  eon-lasting 
fault,  and  for  an  eon  he  is  tormented  in  hell. 
But  whosoever,  Devadatto,  makes  peace  in 
the  Order  when  it  has  been  divided  gives  birth 
to  the  highest  merit  (literally,  Brahma-merit), 
and  for  an  eon  he  is  happy  in  Paradise." 


The  words  atiu^^wv  u;j.apT-^;ia,  in  Mark  III.  29,  are 
the  exact  verbal  equivalent  of  the  Pali  kappaiihikam 
kibbisam,  or,  as  the  Siam  edition  has  it,  kappatihz- 
tikam.     The  phrase  is  unique  in  the  New  Testa- 


99-      AN    ETERNAL    (i.e.    EON-LASTING)     SIN 

ment,  and  indeed  its  strangeness  caused  the  copyists 
to  alter  it  in  early  manuscripts,  as  Dean  Alford 
long  since  pointed  out,  in  the  apparatus  criticus  of 
his  Greek  Testament.  It  was  one  of  these  cor- 
rupted readings,  viz.,  eternal  damnation,  which 
was  adopted  by  the  King  James(i)  translators.  Our 
present  reading  is,  says  Rendel  Harris,  the  correct 
one :  it  is  that  of  the  oldest  Greek  MSS.,  the  Latin 
Vulgate,  and  the  best  modern  editors. 

Schism  is  the  deadly  sin  of  Buddhism,  the 
other  four  of  its  deadly  sins  being  rare  deeds  of 
violence  —  matricide,  parricide,  saint-murder  and 
wounding  a  Buddha.  The  deadly  sin  of  the  New 
Testament  is  resistance  to  the  Divine  operation, 
while  that  of  the  Mazdeans  is  self-defilement, 
(S.  B.  E.  Vol.  IV.,  p.  loi).  The  Christian  and 
Buddhist  ones  are  of  long  retribution,  but  termina- 
ble, for  everlasting  hell  was  not  generally  held  by 
the  Jews  at  the  time  of  Christ,  and  can  hardly  be 
read  into  the  Master's  terms.  Only  the  Mazdean 
uses  the  language  of  absolute  despair,  but  if  the 
universalism  of  the  Bundahish  be  a  true  tradition 

(i)  S.  F.  Pells,  in  his  second  reprint  of  Thomson's 
Septuagint  (Hove,  1907,  p.  xxxvi,)  represents  me  as  saying: 
"the  King  James's  version."  Of  course  I  never  wrote  any 
such  English.  The  adjectival  use  of  nouns  in  Aryan  languages 
extends  to  our  own,  but  when  such  adjectival  nouns  end  in  S, 
people  often  become  confused,  and  fancy  that  the  possessive 
case  is  being  used.  Hence  such  phrases  as  King  James  version, 
Flounders  Institute,  United  States  mail,  are  frequently  mangled 
by  the  printer  inserting  an  apostrophe,  as  the  Tokyo  edition  of 
this  book  does  in  the  case  before  us. 

229 


SACRED    TEXTS 


from  the  lost  Damdad  Nosk,  then  even  this  sin  is 
finally  forgiven.  In  Plato's  Phcsdo,  certain  souls 
never  come  out  of  Tartarus ;  but  in  view  of  his  doc- 
trine of  cycles,  the  literal  force  of  this  "never"  is 
annulled.  Hell  is  not  everlasting  in  the  Talmud 
(Tract  Shabbath,  Chap.  2,  Rodkinson's  translation, 
p.  58),  but  retribution  is  for  one  year.  R.  H. 
Charles  has  shown,  however,  that  opposing  theories 
were  rife  among  the  Jews,  but  that  Jesus  taught  a 
terminable  punishment. 


100.  UNIVERSAL  SALVATION. 


Mark  X.  25-27. 
It  is  easier  for  a  camel  to  go  thru  a 
needle's  eye,  than  for  a  rich  man  to  enter  into 
the  kingdom  of  God.  And  they  were  astonisht 
exceedingly,  saying  unto  him,  Then  who  can 
be  saved  ?  Jesus  looking  upon  them  saith, 
With  men  it  is  impossible,  but  not  with  God : 
for  all  things  are  possible  with  God. 
230 


[OO.    UNIVERSAL    SALVATION 


I  Cor.  XV.  24-26;  28. 

Then  [cometh]  the  end,  when  he  shall  de- 
liver up  the  kingdom  to  God,  even  the  Father ; 
when  he  shall  have  abolisht  all  rule  and  all 
authority  and  power.  For  he  must  reign,  till 
he  hath  put  all  his  enemies  under  his  feet. 
The  last  enemy  that  shall  be  abolisht  is 
death.     *         *         * 

And  when  all  things  have  been  subjected 
unto  him,  then  shall  the  Son  also  himself  be 
subjected  to  him  that  did  subject  all  things 
unto  him,  that  God  may  be  all  in  all. 


Long  Collection,  Dialog  16.     (C.  T.  2.) 

(Book  of  the  Great  Decease.     Translated  in  S.  B.  E.,  Vol.  XL 
p.  116-117). 

All  beings  in  the  world,  yea,  all 

Shall  lay  aside  their  complex  form, 

Even  as  such  a  Master, 

Without  a  rival  in  the  world, 

The  Tathagato,  who  hath  attained  unto 

power, 
Buddha  supreme,  unto  Nirvana  goes. 


231 


SACRED    TEXTS 


loi.  JOY  IN  HEAVEN  OVER  GOODNESS 
ON  EARTH. 


Luke  XV.  7. 

I  say  unto  you,  that  even  so  there  shall  be 
joy  in  heaven  over  one  sinner  that  repenteth, 
more  than  over  ninety  and  nine  righteous  per- 
sons, which  need  no  repentance. 


Numerical  Collection  III.  36. 
(C.  T.  in  Ekottara). 

Monks,  on  the  eighth  day  of  the  fortnight 
the  assembled  associates  of  the  Four  Great 
Kings  walk  thru  this  world,  and  say :  Are 
there  among  men  many  men  who  are  dutiful 
to  friends,  parents,  philosophers  and  priests ; 
who  honor  the  elders  in  their  family,  keep  the 
Sabbath  and  make  it  observed,  and  do  good 
deeds  ? 

Monks,  on  the  fourteenth  day  of  the  fort- 
night, the  sons  of  the  Four  Great  Kings  walk 
thru  this  world  and  ask  the  same  question. 

Moreover,  monks,  on  the  fiftieth  Sabbath 
the  Four  Great  Kings  themselves  walk  thru 
this  world  and  ask  the  same  question. 

Monks,  if  there  be  among  men  few  men 

who  are  dutiful  in  all  these  things,  the  Four 

Great  Kings  announce  the  fact  unto  the  angels 

of  the  Thirty-three  while  sitting  assembled  in 

232 


lOI.    JOY    IN    HEAVEN    OVER    GOODNESS    ON    EARTH 

the  beautiful  hall  of  religion,  saying  :  "  Your 
Excellencies,  there  are  among  men  few  men 
who  are  dutiful  to  friends  and  parents,  philo- 
sophers and  priests ;  who  honor  the  elders  in 
their  family,  keep  the  Sabbath  and  make  it  ob- 
served, and  do  good  deeds."  Then,  monks, 
the  angels  of  the  Thirty-three  are  sad  and  say : 
''Ah!  the  angelic  ranks  (or,  bodies)  will  be 
thinned,  and  the  diabolic  ranks  be  replenisht!" 
But  if,  O  monks,  there  be  among  men 
many  men  who  are  dutiful  in  all  these  things, 
the  Four  Great  Kings  announce  the  fact  to  the 
Thirty-three,  as  before,  and  the  angels  of  the 
Thirty-three  are  glad,  saying:  "Ah!  the  an- 
gelic ranks  will  be  replenisht,  and  the  diabolic 
ranks  be  thinned!" 


233 


SACRED    TEXTS 


102.  SALVATION  BY  THE  CHURCH. 

Acts  II.  47. 

The   Lord   added  to    [the   church]    daily 
those  that  were  being  saved. 


The  words,  the  church,  tho  a  later  addition  to 
the  text,  are  implied  by  the  context.  I  have  made 
my  own  translation  here. 


Classified  Collection  XL.  10.      (C.  T.  in  Samyukta).(i) 

At  one  season  St.  Moggallano  the  Great 
was  staying  at  Savatthi,  in  the  Conqueror's 
Grove,  the  cloister-garden  of  the  Feeder-of- 
the-Poor.  And  as  quickly  as  a  strong  man 
could  stretch  forth  his  bent  arm  or  his  out- 
stretcht  arm  bend  back,  even  so  St.  Moggal- 
lano the  Great  vanisht  from  the  Conqueror's 
Grove,  and  was  present  among  the  angels  of 
the  Thirty-three. 

Now  Sakko,  the  lord  of  the  angels,  to- 
gether with  five  hundred  spirits  (devata)  ap- 
proacht  St.  Moggallano  the  Great,  and  saluting 
him,  stood  on  one  side.  And  St.  Moggallano 
the  Great  spake  thus  unto  Sakko,  the  lord  of 
the  angels,  as  he  so  stood : 

"Good  is  it,  O  lord  of  the  angels,  to  take 
refuge  in  the  Buddha.     By  reason  of  so  doing, 

( I )  The  scene  of  the  story  is  in  the  heaven  of  Indra.    (A.M.) 
234 


I02.    SALVATION    BY    THE    CHURCH 


O  lord  of  the  angels,  there  are  some  beings 
here  who,  upon  the  dissolution  of  the  body 
after  death,  are  born  again  in  the  world  of  weal 
and  paradise. 

"  Good  likewise  is  it,  O  lord  of  the  angels, 
to  take  refuge  in  the  Doctrine  {Dhammo).  By 
reason  thereof  there  are  some  beings  here 
who,  upon  the  dissolution  of  the  body  after 
death,  are  born  again  in  the  world  of  weal  and 
paradise. 

"  Good  is  it  likewise,  O  lord  of  the  angels,  to 
TAKE  REFUGE  IN  THE  ORDER.  By  REASON 
OF  TAKING  REFUGE  IN  THE  ORDER  THERE 
ARE  BEINGS  HERE  WHO,  UPON  THE  DIS- 
SOLUTION OF  THE  BODY  AFTER  DEATH, 
ARE  BORN  AGAIN  IN  THE  WORLD  OF  WEAL 
AND  PARADISE." 


The  doctrine  of  salvation  by  the  Church  is  still 
further  developt  in  T/ie  Questions  of  King  Milindo, 
where  we  read  that  Devadatto  was  saved  from  ever- 
lasting transmigration  by  joining  the  Order.  Tho 
salvation  is  made  possible  or  accelerated  by  the 
Church,  we  must  not  suppose  that  Gotamo  regarded 
non-Buddhists  as  lost.  In  Digha  i6  (S.  B.  E.,  Vol. 
XI.,  p.  107)  we  read,  it  is  true:  Other  systems  are 
void  of  philosophers  {samanos). 

But  it  is  explained  that  this  is  because  they  do 
not  recognize  the  Noble  Eightfold  Path  (i.e.  the 
necessity  of  a  moral  life).  But  wherever  this  is 
taught  there  is  salvation.    With  a  like  insistence,  in 

235 


SACRED    TEXTS 


Majjhima  71,  Gotamo  says  that  for  ninety-one  eons 
he  does  not  remember  any  naked  ascetic  going  to 
paradise  except  one,  and  he  zvas  a  believer  in  the 
moral  fruition  of  acts.  Moreover,  in  a  passage 
from  the  Numerical  Collection,  translated  on  p.  153, 
we  are  told  that  the  votaries  of  other  religions  are 
rewarded  according  to  their  faithfulness  and  under- 
standing. 


236 


UNCANONICAL    PARALLELS 


APPENDIX. 


UNCANONICAL  PARALLELS. 


As  the  present  work  is  intended  to  be  a 
collection  of  original  documents,  second-hand 
translations  would  be  out  of  place,  and  my  know- 
ledge of  Sanskrit,  while  sufficient  for  purposes  of 
verification,  is  insufficient  for  translation ;  while  of 
Chinese  I  know  only  the  radicals,  and  of  Singhalese 
and  Tibetan,  nothing.  It  is  in  these  languages 
that  many  later  parallels  are  found.  Pali  com- 
mentaries also  would  yield  some,  but  to  these 
generally  I  have  not  access. 

A  collection  of  such  parallels  would  probably 
suggest  a  Christian  influence  upon  later  Buddhism; 
and  indeed  we  know  that,  in  the  eighth  century,  a 
Chinese  emperor  had  to  forbid  the  two  religions  to 
be  mixt.  (See  Takakusu's  note  in  his  I-Tsing : 
Oxford,  1896,  p.  224.)  This  whole  field  needs  very 
careful  working,  more  than  I  am  able  to  give. 
Parallels  which  are  uncanonical  on  the  Christian 
side  are  also  included. 

237 


UNCANONICAL    PARALLELS 


I.  IDOLS  BOW  TO  THE  INFANT. 


Pseudo-Matthew,  Chapter  23. 

Now  it  came  to  pass  that  when  the  most  blessed 
Mary,  with  her  little  infant,  had  entered  the  temple 
[at  Hermopolis  in  Egypt],  all  the  idols  were  pros- 
trate on  the  earth,  so  that  they  all  lay  upon  their 
faces  wholly  shattered  and  broken,  and  so  they 
showed  evidently  that  they  were  nothing.  Then 
was  fulfilled  what  was  spoken  by  the  prophet 
Isaiah :  Behold,  the  Lord  shall  come  upon  a 
light  cloud,  and  shall  enter  Egypt,  and  all  the 
handiworks  of  the  Egyptians  shall  be  moved  at 
his  presence. 

This  is  alluded  to  by  Athanasius,  in  his  Incar- 
nation of  the  Word.  An  expanded  version  of  the 
story  is  found  in  the  medieval  Arabic  Infancy 
Gospel.  The  presence  of  Joseph  and  Mary  in  a 
pagan  temple  is  very  lamely  accounted  for  by  the 
novelist :  he  gives  Luke's  reason  for  their  presence 
in  the  stable.  But  the  Buddhist  writer's  reason  for 
Gotamo's  presentation  at  the  tribal  shrine  is  natural 
enough,  and  these  Oriental  Christian  romances  are 
probably  indebted  to  India.  The  Divyavadana  re- 
lates that  Asoko  was  shown  the  spot  where  the  idols 
had  bowed  to  the  youthful  Buddha,  and  Yuan 
Chwag,  in  the  seventh  century,  found  a  temple  at 
Kapilavastu  wherein  the  god  was  sculptured  in  the 
attitude  of  rising  and  bowing,  evidently  to  com- 
memorate the  legend.  (Watters :  Notes  on  Yuan 
Chwang'.  London,  1904-1905,  Vol.  II.  p.  13.)  Now, 
238 


[DDLS    BOW    TO    THE    INFANT 


the  presence  of  the  story  in  both  the  Chinese  and 
Tibetan  versions  of  the  ReaHst  Book  of  Discipline; 
in  the  Mahavastu,(i)  which  is  a  Discipline  docu- 
ment of  another  sect ;  in  the  Divyavadana  and  the 
Lalita  Vistara,  is  pretty  strong  evidence  that  it  was 
a  part  of  the  cycle  of  legends  which  the  sculptures 
at  Bharahat  and  Sanci  prove  to  have  been  developt 
before  the  Christian  era. 


Realist  Book  of  Discipline,   Major  Section. 

Vinaya-vastu,  corresponding  to  the  Pali  Mahavaggo  and 
the  Docetist  Mahdvashi,  Tibetan  recension,  translated  by  Rock- 
hill :  Life  of  Buddha,  London,  1884,  p.  17.  (Watters,  Notes 
on  Yuan  Chwang,  II.  13,  vouches  for  the  story's  presence  in  the 
Chinese  version  of  the  same  sectarian  Vinayo. ) 


It  was  the  habit  of  the  ^akyas  to  make  all 
new-born  children  bow  down  at  the  feet  of  a 
statue  of  the  yaksha  fakyavardana  [Maha- 
vastu  has:  ^akyavardhana] ;  so  the  king  took 
the  young  child  to  the  temple,  but  the  Yaksha 
bowed  down  at  his  feet. 


Lalita  Vistara,  Chapter  8. 

As  soon  as  the  future  Buddha  planted  the  sole 
of  his  right  foot  in  the  temple  of  the  gods,  the  inani- 
mate images  of  the  gods,  such  as  Civa,  etc 

all  these  images,  having  each  arisen  from  its  place, 
fell  down  at  the  future  Buddha's  feet. 

(i)  II.  26. 

239 


UNCANONICAL    PARALLELS 


Divyavadana,  p.   391. 

Translated  by  Burnouf,  Introd.  p.  342   (ed.    1876),      Now 
newly  compared  with  the  Sanskrit  and  translated  into  English. 


This,  great  King,  is  the  temple  of  the  tutelary 
god  of  the  (^akyas,  and  it  was  to  him  that  the 
future  Buddha  was  presented  immediately  after  his 
birth,  that  he  might  worship  the  god.  But  all  the 
gods  fell  at  the  feet  of  the  future  Buddha.  Then 
King  fuddhodana  cried  out:  *This  future  Buddha 
is  a  god  unto  the  gods  themselves !"  Therefore 
unto  the  future  Buddha  was  given  the  name  of 
God  beyond  the  gods. 


240 


1.    THE  INFANT   KNOWS  THE  ALPHABET  INTUITIVELY 

2.  THE  INFANT  KNOWS  THE 
ALPHABET  INTUITIVELY. 


Gospel  of  Thomas. 

Syriac  recension,  from  MS.  of  Saec.  VI.,  edited  by  Wm. 
Wright,  London,  1865.  Present  version  by  B.  Harris  Cowper  : 
Apocryphal  Gospels :   Ed.  2,  London,  1867. 


Chap.  6.  Zacchseus  the  teacher  said  to  Joseph, 
I  will  teach  him  what  he  ougiit  to  learn.  And  he 
took  him  into  the  school.  But  when  he  came  in 
he  was  silent.  But  Zacchseus  the  scribe  began  to 
say  to  him  from  Aleph  ;  and  repeated  to  him  all 
the  alphabet  many  times;  and  told  him  to  answer 
and  say  after  him.  But  he  was  silent.  Then  the 
scribe  was  angry,  and  struck  him  with  his  hand 
upon  his  head.  And  Jesus  said,  A  blacksmith's 
anvil,  when  it  is  beaten,  receives  correction,  and  it 
does  not  feel.  But  I  am  able  to  say  the  things 
which  are  spoken  by  you  with  knowledge  and 
understanding.  The  scribe  answered  and  said.  He 
is  something  great;  either  he  is  God  or  an  angel, 
or  —  what  to  say  I  know  not. 

Chap.  12.  Now  Joseph,  when  he  saw  that  he 
was  clever,  wisht  to  teach  him  letters,  and  brought 
him  to  the  house  of  a  scribe.  And  the  scribe  said 
to  him,  Say  Aleph ;  and  Jesus  said  it.  And  the 
scribe  went  on  that  he  should  say  Beth.  And 
Jesus  said  to  him.  Tell  me  first  what  Aleph  is,  and 
then  I  will  tell  thee  about  Beth.  And  the  scribe 
took  and  smote  him;  and  forthwith  he  fell  down 
and  died 

Chap.  13.  Now  a  certain  scribe  said  to  Joseph, 
Hand  him  over  to  me,  and  I  will  teach  him.     But 

241 


UNCANONICAL    PARALLELS 


Jesus  entered  the  house  of  the  scribe,  and  took  a 
volume  and  read,  not  what  was  written^  but  great 
marvels. 

Here  we  have  three  accounts,  probably  all 
variants  of  the  same  story.  The  conclusion  of  the 
third  one  recalls  the  sermon  in  the  Lalita  Vistara. 
I  give  the  Syriac  because  it  is  the  earliest  form. 
The  Greek,  in  the  first  account,  says  that  he  spoke 
"  great  allegories  of  the  first  letter."  The  longer 
Greek  version  says  that  Jesus,  when  Zacchaeus  had 
said  Alpha  three  times,  askt  him:  "Thou  that 
knowest  not  Alpha,  how  wilt  thou  teach  another 
the  Beta  ?  And  the  child,  beginning  at  Alpha,  said 
of  himself  the  22  letters."  The  Latin  Gospel  of 
Thomas,  the  Arabic  Infancy  Gospel,  and  the  Pseudo- 
Matthew,  all  have  the  story  in  various  forms.  The 
Latin  version  of  the  third  form  is  still  nearer  to  the 
Lalita  Vistara : 

And  when  he  had  come  to  the  teacher's  house, 
he  found  a  book  lying  in  the  place,  and  he  took 
hold  of  it  and  opened  it,  and  did  not  read  what 
was  written  in  the  book,  but  opened  his  mouth  and 
spake  by  the  Holy  Spirit  and  taught  the  Law. 

A  crowd  gathers  to  hear  him. 

In  the  Arabic  Gospel,  the  alphabet-learning  is 
immediately  followed  by  the  temple  scene  among 
the  doctors,  while  in  the  Syriac  only  a  short  snake 
story  separates  them.  This  Arabic  sequence  is  that 
of  the  Lalita  Vistara :  the  alphabet-learning  and 
242 


2.    THE  INFANT  KNOWS  THE  ALPHABET  INTUITIVELY 

the  lost   child    found  in  religious  activity  are  the 
themes  of  successive  chapters  (X  &  XI.) 


Note  on  the  Thomas  Gospel. 
Irenaeus  speaks  of  "an  unspeakable  multitude 
of  apocryphal  and   spurious  Scriptures,"  and  ad- 
duces therefrom  the  alphabet-learning  story  thus : — 

The  Lord,  being  a  child,  and  learning  letters, 
and  his  master  having  bidden  him,  as  the  custom 
is,  to  say  Alpha,  he  said  Alpha.  And  again  the 
teacher  having  bidden  him  to  say  Beta,  the  Lord 
answered,  Tell  thou  me  first  what  is  Alpha,  and 
then  I  will  tell  thee  what  is  Beta. 

Justin  Martyr,  still  earlier  in  the  same  century 
(the  second)  speaks  of  Jesus  making  ploughs  and 
yokes,  which  are  the  words  of  the  Thomas  Gospel 
and  others.  Cyril  of  Jerusalem  ascribes  this  Gospel 
to  one  of  the  three  disciples  of  Mani.  Now  Man!, 
as  we  know,  framed  a  system  compounded  of 
Mazdeism  and  Christianity,  while  his  followers  were 
also  accused  of  Buddhism. 


Lalita  Vistara,  Chapter  X. 

When  the  young  prince  had  grown  tall,  he 
was  then,  with  a  hundred  thousand  blessings,  con- 
ducted to  the  school,  surrounded  and  preceded  by 
ten  thousand  children.  [Then  follows  the  usual 
extravagant  Mahayana  description  of  his  retinue, 
his  ovation  on  the  way,  and  the  crowds  of  celestial 
beings  who  witnest  the  scene].  Surrounded  by 
such    pomp  was  the  future  Buddha  conducted  to 

243 


UNCANONICAL    PARALLELS 


the  school.  [An  angel  from  the  Tusita  heaven  ad- 
dresses his  father  in  stanzas,  telling  him  that  his 
son  already  knows  all  learning.  The  boy  takes 
a  sandal-wood  tablet,  and]  speaks  thus  to  Vi9va- 
mitro  the  teacher  : — 

'*  Now,  master,  what  writing  wilt  thou  teach 
me?  The  Brahmi?  The  Kharosh/i?  *  *  * 
The  A^gi?  The  Vaggi  ?  The  Magadhi?  *  *  * 
The  Dravidian  ?  The  Kinari  ?  The  writing  of  the 
Dekhan?  *  *  *  Of  China?  Of  the  Huns?"  *  *  * 
[and  so  forth,  unto  sixty-four  kinds  of  writing.] 

"Now,  master,  of  these  sixty-four  writings, 
which  wilt  thou  teach  me?"  Then  Vi^vamitro,  the 
teacher  of  children,  astonisht  and  with  smiling  face, 
rising  above  haughtiness  and  pride,  recited  this 
stanza : — 

"Astonishing"  [&c.]   *  *  * 

Thus,  monks,  did  ten  thousand  children  learn 
writing  with  the  future  Buddha.  Then,  by  the  bless- 
ing of  the  future  Buddha,  for  these  children  to 
whom  the  alphabet  was  being  taught,  when  they 
pronounced  the  letter  A,  there  came  forth  the 
phrase : — 

Fleeting  are  all  the  compounds  of  exist- 
ence ! 

[And  so  thruout  the  letters  of  the  Sanskrit 
alphabet.  At  each  letter  the  boy  utters  some  Bud- 
dhist phrase,  canonical  or  patristic.  The  letter  V 
calls  forth  the  words  :  "The  Best  Vehicle,"  probably 
an  allusion  to  the  neo-Buddhism  known  as  the 
Mahayana,  the  Great  Vehicle.] 

Thus,  monks,  while  the  children  read  the 
alphabet,  there   appeared,  by  the  future   Buddha's 

244 


3-    INFANT  WHEN   LOST  IS  FOUND  IN  RELIGIOUS  ACTIVITY 

power,  the  countless  hundreds  of  thousands  of  the 
chief  gates  of  the  Law.  Then,  in  regular  order, 
thirty-two  thousand  children  were,  by  means  of  the 
future  Buddha  present  in  the  school,  completely 
matured  and  their  thoughts  were  directed  toward 
supreme  and  perfect  Enlightenment. 


3.  THE  INFANT,  WHEN  LOST, 
IS  FOUND  IN  RELIGIOUS  ACTIVITY. 


Luke  II.  39-52. 

And  when  they  had  accomplisht  all  things 

that  were  according  to  the  law  of  the  Lord, 

they  returned   into  Galilee,  to  their  own  city 

Nazareth.     And   the   child   grew,    and    waxt 

245 


UNCANONICAL    PARALLELS 


Strong,  filled  with  wisdom :  and  the  grace  of 
God  was  upon  him.  And  his  parents  went 
every  year  to  Jerusalem  at  the  feast  of  the 
passover.  And  when  he  was  twelve  years  old, 
they  went  up  after  the  custom  of  the  feast ; 
and  when  they  had  fulfilled  the  days,  as  they 
were  returning,  the  boy  Jesus  tarried  behind 
in  Jerusalem;  and  his  parents  knew  it  not; 
but  supposing  him  to  be  in  the  company,  they 
went  a  day's  journey;  and  they  sought  for  him 
among  their  kinsfolk  and  acquaintance:  and 
when  they  found  him  not,  they  returned  to 
Jerusalem,  seeking  for  him.  And  it  came  to 
pass,  after  three  days  they  found  him  in  the 
temple,  sitting  in  the  midst  of  the  doctors,  both 
hearing  them,  and  asking  them  questions :  and 
all  that  heard  him  were  amazed  at  his  under- 
standing and  his  answers.  And  when  they 
saw  him,  they  were  astonisht :  and  his 
mother  said  unto  him.  Son,  why  hast  thou  thus 
dealt  with  us  ?  behold,  thy  father  and  I  sought 
thee  sorrowing.  And  he  said  unto  them.  How 
is  it  that  ye  sought  me  ?  wist  ye  not  that  I 
must  be  in  my  Father's  house  ?  And  they 
understood  not  the  saying  which  he  spake 
unto  them.  And  he  went  down  with  them, 
and  came  to  Nazareth;  and  he  was  subject 
unto  them:  and  his  mother  kept  all  [these] 
sayings  in  her  heart.  And  Jesus  advanced  in 
wisdom  and  stature,  and  in  favor  with  God 
and  men. 


246 


3.    INFANT  WHEN  LOST  IS  FOUND   IN  RELIGIOUS  ACTIVITY 

The  Syriac  Gospel  of  Thomas,  and  also  the 
longer  Greek,  have  this  story  in  the  Lucan  form, 
with  slight  glosses  :  e.  g.  "He  expounded  unto 
them  the  parables  of  the  prophets  and  the  mysteries 
and  hard  sayings  which  are  in  the  law."  (Syriac 
only).  Both  Greek  and  Syriac,  tho  in  variant 
forms,  introduce  here  the  blessing  of  Mary  : — 

(Syriac).  The  scribes  and  Pharisees  answered 
and  said  to  Mary,  Art  thou  the  mother  of  this  boy? 
The  Lord  hath  blest  thee ;  for  glory  and  wisdom 
like  this  we  have  not  seen  in  boys,  nor  have  we 
heard  that  any  man  has  mentioned. 

(Greek).  And  the  scribes  and  Pharisees  said. 
Art  thou  the  mother  of  this  child  ?  And  she  said, 
I  am.  And  they  said  to  her.  Blessed  art  thou 
among  women,  for  God  hath  blest  the  fruit  of 
thy  womb ;  for  such  glory  and  such  virtue  and  wis- 
dom, we  never  either  saw  or  heard. 

Neither  the  shorter  Greek  nor  the  Latin  Gospel 
of  Thomas  contains  the  temple  incident;  but  the 
Latin  has  the  blessing  of  Mary  by  the  scribes  and 
Pharisees.  The  Arabic  Infancy  Gospel  has  the 
temple  scene,  but  uses  the  canonical  discussion : 
Whose  son  is  Messiah?  as  well  as  the  Syriac 
gloss  about  expounding  the  mysteries  of  Scripture, 
which  it  amplifies  thus  : 

And  he  explained  the  Scriptures  and  the  law 
and  the  precepts  and  the  statutes  and  the  mysteries 
which  are  contained  in  the  books  of  the  prophets — 
things  which  the  understanding  of  no  creature  at- 
tains unto. 

247 


UNCANONICAL    PARALLELS 


The  Arabic  also  adds  discussions  on  astronomy, 
medicine,  and  philosophy. 


Lalita  Vistara  XI. 

(Foucaux's  translation,  pp.  120,  121.) 

Then  these  prophets  {Rishis)  having  thus 
praised  the  future  Buddha  [whom  they  had  found 
in  meditation]  and  having  turned  thrice  around 
him  on  their  right,  went  on  their  way  across  the 
skies. 

The  King  ^uddhodana,  however,  when  he  saw 
not  the  future  Buddha,  was  unhappy  at  his  absence. 
He  said:  Whither  is  the  young  prince  gone?  I  do 
not  see  him. 

Thereupon  a  great  crowd  of  folk,  scattering  on 
all  sides,  went  to  seek  the  young  prince.  Then  a 
councillor,  who  was  not  among  them,  perceived 
the  future  Buddha  in  the  shade  of  the  rose-apple- 
tree,  sitting  entranced  in  the  posture  of  meditation. 

[This  is  in  a  grove  near  a  workmen's  village, 
whither  he  has  wandered  with  his  young  com- 
panions, whom  he  forsook  to  meditate.  The  story 
is  repeated  in  verse,  and  here  the  future  Buddha 
says  to  his  father :] 

Putting  toil  aside,  O  father,  seek  higher ! 
Hast  thou  need  of  gold,  I  will  make  it  rain 

gold,  etc 

Be  fully  occupied  with  every  one,  O  lord  of 

men  ! 

Having  thus  spoken  with  authority  to  his 
father   and  to   the  folk  in   his   train,    he   entered 

248 


4.  THE  LORD  S  MOTHER  IS   PUBLICLY  BLEST  BY  A  WOMAN 

at  that  moment  into  the  best  of  cities;  and,  con- 
forming himself  to  the  usages  of  the  world,  he 
dwelt  in  that  city,  occupying  his  mind  with  his  de- 
parture from  home,  he  the  perfectly  pure  One. 


THE  LORD'S  MOTHER  IS  PUBLICLY 
BLEST  BY  A  WOMAN. 


Luke  XI.  27,  28. 
And  it  came  to  pass,  as  he  said  these 
things,  a  certain  woman  out  of  the  multitude 
lifted  up  her  voice,  and  said  unto  him,  Blessed 
is  the  womb  that  bare  thee,  and  the  breasts 
which  thou  didst  suck.  But  he  said,  Yea 
249 


UNCANONICAL    PARALLELS 


rather,  blessed  are  they  that  hear  the  word  of 
God  and  keep  it. 

[This  follows  the  parable  of  the  unclean  spirit's 
return.] 


Tibetan  Book  of  Discipline  (Dul'va),^^o\.  4. 

(Realist  School.)  Rockhill:  Zt/e  of  Buddha  and  the 
Early  History  of  his  Order,  from  Tibetan.  London,  1884, 
p.  23.  Major  Section  on  Discipline  {^Mahavastu')  of  the 
Docetist  sect  (Senart's  text,  Vol.  2,  p.  157.) 

Ah  !  blessed  (nibbuto)  is  the  mother ; 

Blessed  is  the  father ; 

Ah  !  blessed  the  bride: 

That  woman  has  gone  beyond  sorrow ! 

The  scene  is  laid  at  Rajagaha,  in  Buddha's 
youth,  upon  his  return  from  viewing  the  cemetery. 
He  throws  a  necklace  to  the  maiden,  whereupon  his 
father  commands  him  to  marry  her. 

The  story  is  not  in  the  Pali  Canon,  but  in  the 
Jataka  commentary  (Pali.)  Its  presence  in  two 
sectarian  recensions  of  the  Book  of  Discipline  im- 
plies a  respectable  antiquity,  but  not  unanimous 
canonicity.  All  versions  of  the  Vinayo  underwent 
amplification,  and  the  absence  of  the  incident  from 
the  Canon  of  the  Elders  means  that  it  was  added  to 
the  other  Canons  after  the  Pali  texts  had  been 
taken  to  Ceylon,  in  the  third  century  B.  C,  but  be- 

250 


4.  THE  LORD  S  MOTHER  IS   PUBLICLY  BLEST  BY  A  WOMAN 

fore   the   commentaries  of  Kanishka,  in  the  first 
century  A.  D. 

The  Tibetan  Vinayo  (Dulva)  was  translated 
from  the  Sanskrit  in  the  ninth  century,  and  Barth 
considers  that  the  Mahavastu  received  additions 
down  to  the  sixth.  But  when  an  incident  is  found 
in  the  corresponding  sections  of  the  Vinayo  of  two 
different  schools,  especially  two  such  rival  ones  as 
the  Realists  and  the  Great  Council  Docetists,  its 
pre-Christian  antiquity  is  pretty  certain.  The 
schisms  which  divided  these  sects  and  produced 
varying  recensions  of  the  Canon  took  place  in 
pre-Christian  times. 


UNCANONICAL    PARALLELS 


5.   WOMAN  AT  THE  WELL. 


John  IV.  7-g. 

There  cometh  a  woman  of  Samaria  to 
draw  water :  Jesus  saith  unto  her,  Give  me  to 
drink.  For  his  disciples  were  gone  away  into 
the  city  to  buy  food.  The  Samaritan  woman 
therefore  saith  unto  him,  How  is  it  that  thou, 
being  a  Jew,  askest  drink  of  me,  which  am  a 
Samaritan  woman  ?  (For  Jews  have  no  deal- 
ings with  Samaritans.) 


In  the  Sanskrit  Divyavadana,(i)  p.  611,  there 
is  a  story  that  Anando,  one  day  at  Savatthi,  went 
to  a  well  and  askt  water  of  a  low-caste  woman 
who  was  drawing  it.  She  replied :  "Lord  Anando, 
I  am  a  woman  of  the  lowest  caste !"  He  answers 
that  he  askt  not  of  her  birth  and  family,  but  only 
for  water.  The  story  is  translated  into  French, 
from  the  Sanskrit,  in  Burnouf's  Introduction^  ed. 
1876,  p.  183  ;  and  into  English,  from  Chinese,  in 
'^QoXs  Abstract  of  Four  Lectures,  1882,  p.  166.  As 
is   usually    the    case,    the    Chinese  versions  (post- 

(i)  I  class  both  this  and  the  Mahavastu  as  uncanonical,  not 
because  I  am  a  bigoted  Theravadin  and  believe  only  in  the  Pali 
Texts,  but  because,  albeit  containing  ancient  canonical  substrata 
from  the  lost  recensions  of  other  sects,  those  Sanskritized  books 
have  come  down  to  us  in  late  redactions  and  with  no  credentials 
of  correct  transmission.  But  when  they  agree  verbatim  with  the 
Scriptures  of  other  Buddhist  sects  I  regard  that  much  as  canoni- 
cal in  a  measure.      Witness  the  preceding  Parallel. 

252 


5-    WOMAN    AT    THE    WELL 


Christian)  bring  out  agreements  with  the  Gospel 
unknown  to  the  Sanskrit.  Thus,  in  one  of  them, 
the  woman  asks:  **Why  askest  thou  water  of  me 
who  am  a  low-caste  woman  ?" 


6.  MIRACULOUS  FEEDING 

OF  500  DISCIPLES  (BUDDHIST)  OR 

5000  (CHRISTIAN;. 


In  the  Introductory  Story  (or  fifth-century 
Commentary)  to  Birth-Story  No.  78,  there  is  a  long 
legend  about  a  wonderful  multiplication  of  food, 
such  as  that  ascribed  to  Elisha  in  the  Second  Book 
of  Kings  and  to  Jesus  in  all  four  of  the  Gospels.  It 
has  been  alluded  to  by  Max  Miiller  and  Estlin  Car- 
penter, and  I  have  to  thank  the  latter  for  giving  me 
the  exact  reference,  which  was  just  where   I   ex- 

253 


UNCANONICAL    PARALLELS 


pected  :  viz.,  in  the  Jataka  Commentary.  But  the 
lack  of  the  Pali  text  in  Philadelphia,(i)  coupled  with 
the  ruinously  small  print  of  the  English  translation 
(especially  of  the  commentary)  has  prevented  me 
from  finding  it  before. 

In  the  Buddhist  account  the  miracle  is  only 
partially  Buddha's,  but  principally  Moggallano's. 
This  eminent  disciple  is  sent  by  Buddha  to  persuade 
a  miserly  magnate  to  cook  enough  cakes  for  a 
public  feast  instead  of  only  for  himself,  as  he  is 
about  to  do.  The  Master  commands  the  disciple 
to  convert  the  miser  to  self-denial,  and  then  to 
transport  him  and  his  wife,  together  with  the  cakes, 
&c.,  to  Savatthi.  'T  and  the  five  hundred  monks 
will  stay  at  home,"  says  Buddha,  "and  I  will  make 
the  cakes  furnish  them  with  a  meal." 

Moggallano  goes  on  his  errand,  and  by  ab- 
surd miracles  (mostly  found  in  apocryphal  books) 
persuades  the  miser  to  allow  his  wife  to  cook  one 
cake  for  himself  and  one  for  his  Buddhist  visitor. 
But  the  dough  swells  and  makes  the  cake  enormous, 
whereupon  the  miser  rebukes  his  wife  and  proceeds 
to  make  smaller  cakes,  which  also  swell.  When 
the  wife  takes  one  cake  to  present  to  the  monk,  all 
the  other  cakes  adhere  to  it,  and  neither  she  nor  her 
husband  can  separate  them.  While  struggling 
with  the  task,  the  miser's  craving  suddenly  van- 
ishes,   and    Moggallano  converts  him.     Following 

(i)  Thru  the  good  offices  of  Professor  Easton,  this  expen- 
sive text  has  lately  been  added  to  the  library  of  the  University 
of  Pennsylvania. 

254 


6.    MIRACULOUS  FEEDING  OF  5OO  DISCIPLES 

Buddha's  instruction,  he  then  transports  the  miser, 
his  wife  and  the  whole  feast  to  Savatthi.  Then 
follows  the  main  scene  : — 

Then  husband  and  wife  came  before  the  Master 
and  said  meal-time  had  come.  And  the  Master, 
passing  into  the  refectory,  sat  down  on  the  Buddha- 
seat  prepared  for  him,  with  the  Brotherhood  gath- 
ered around.  Then  the  Lord  High  Treasurer  poured 
the  water  of  donation  over  the  hands  of  the  Brother- 
hood with  the  Buddha  at  its  head,  whilst  his  wife 
placed  a  cake  in  the  Lord's  alms-bowl.  Hereof  he 
took  what  sufficed  to  support  life,  as  did  also  the 
five  hundred  monks.  Next  the  Treasurer  went 
round  offering  milk  mixt  with  ghee  and  honey  and 
jagghery  ;  and  the  Master  and  the  Brotherhood 
brought  their  meal  to  a  close.  Lastly  the  Treasurer 
and  his  wife  ate  their  fill,  but  still  there  seemed  no 
end  to  the  cakes.  Even  when  all  the  monks  and 
the  scrap-eaters  thruout  the  monastery  had  all  had 
a  share,  still  there  was  no  sign  of  the  end  ap- 
proaching. So  they  told  the  Master,  saying, 
"Lord,  the  supply  of  cakes  grows  no  smaller." 

"Then  throw  them  down  by  the  great  gate  of 
the  monastery." 

So  they  threw  them  away  in  a  cave  not  far 
from  the  gateway ;  and  to  this  day  a  spot  called 
The  Pot-Cake  is  shown  at  the  extremity  of  that  cave. 

This  story  appears  to  me  to  belong  to  the  com- 
mon sphere  of  Asiatic  folk-lore,  together  with  the 
similar  ones  about  Christ  and  Elisha.  The  only 
suspicious  circumstance  is  the  number  five  hundred, 
so  easily  turned  to  five  thousand  (just  as  the 
Buddhists   themselves   changed    the    500  years  of 

25s 


UNCANONICAL    PARALLELS 


Buddha's  prophecy  to  5000  as  time  wore  on.)  (2) 
The  number  500  is  eminently  Buddhist,  as  we  could 
prove  by  numerous  texts.  The  "five  hundred  towns 
of  Ceylon"  even  found  its  way  into  Roman  geogra- 
phy, whereas  the  number  is  purely  symbolical. 

In  spite  of  our  story's  first  known  appearance 
in  the  Ceylon  commentary  of  the  fifth  century,  it  is 
probably  older,  and  may  yet  be  found  in  some 
Chinese  avadmia.  But  still  there  is  a  chance  that  the 
Christian  came  first  and  influenced  the  Buddhist, 
especially  as  there  is,  in  the  Gospels  of  Mark  and 
Matthew,  a  duplicate  of  the  story,  wherein  the  num- 
ber is  4000  instead  of  5000. 


(2)  See  Vol.  I,  p.  64. 


^^6 


7-     DISCIPLE    WALKING    ON    THE    WATER 

7.  DISCIPLE  WALKING  ON 
THE   WATER. 


In  the  Introductory  Story  to  Jataka  190,  there 
is  a  legend  of  a  monk  walking  on  the  water  of  the 
river  Aciravati  by  fixing  his  mind  on  Buddha,  but 
beginning  to  sink  as  soon  as  he  looks  at  the 
waves.  Collecting  his  mind  again,  he  walks  upon 
the  river  to  meet  the  Buddha  in  the  Conqueror's 
Grove.  As  the  introductory  stories  to  the  Jatakas 
are  of  late  origin,  probably  post-Christian,  we  have 
not  included  this  story  among  our  parallels.  It  is 
to  be  noted  that  the  Christian  legend,  in  Matthew 
XIV,  is  also  of  later  origin  than  the  Synoptical 
groundwork.  It  is  told  of  Peter,  and  yet  is  not 
found  in  the  Petrine  Gospel  of  Mark.  The  legend- 
ary character  of  the  rtarrative  additions  to  the  First 
Gospel  is  recognized  by  all  historical  critics.  At 
the  same  time,  both  the  Buddhist  and  Christian 
tales  in  question  are  built  upon  a  primitive  doc- 
trine :  viz.,  the  power  of  the  Master  (Christianity) 
or  of  the  Arahat  (Buddhism)  to  transcend  the  laws 
of  physics. 

Let  it  be  noted,  however,  that,  besides  the 
uncanonical  introductory  story,  there  is  the  Jataka 
proper  (No.  190)  which  relates  a  similar  thing. 
But  it  is  told  as  a  fairy-tale  of  the  long  past,  and 
lacks  the  striking  Gospel  parallelism  of  the  un- 
canonical myth. 

In  the  latter  we  may  perhaps  trace  a  Christian 

257 


UNCANONICAL    PARALLELS 


loan;  but  Kern (3)  has  given  a  very  good  reason 
for  the  Hindu  origin  of  the  story.  It  is  this.  In 
the  Old  Testament,  the  miraculous  crossing  of  the 
Red  Sea  and  of  the  Jordan  is  accomplisht  by  the 
drying  up  of  their  beds.  Therefore,  if  Matthew 
had  borrowed  the  story  from  Hebrew  antecedents, 
he  would  not  have  changed  it  as  he  has.  And  that 
it  is  fictitious  I  hold,  not  because  it  is  marvelous, 
but  because  literary  criticism  shows  it  to  be  a  later 
addition.  Peter's  own  Gospel  of  Mark  lacks  it,  as 
it  also  lacks  the  famous  charge  to  Peter,  the  giving 
of  the  keys.  Now,  walking  on  the  water  is  not 
among  the  powers  given  by  Jesus  to  his  disciples, 
but  it  is  among  those  predicated  by  Gotamo  of  his, 
as  we  have  seen  already  (Parallel  38).  There- 
fore, as  the  incident  is  fictitious,  and  probably  bor- 
rowed, we  may  look  to  India  and  to  Buddhism  for 
its  source. 

(3)   I  owe  this  useful  note  to  my  valuable  critic,  Louis  de  la 
Valine  Poussin,  Revue  Biblique  Internationale,  Paris,  July,  1906. 


258 


1.     MONEY    FOUND    IN    FISHES 


8.  MONEY  FOUND  IN  FISHES. 


Matthew  XVII.  27. 

Go  thou  to  the  sea,  and  cast  a  hook,  and 
take  up  the  fish  that  first  cometh  up ;  and 
when  thou  hast  opened  his  mouth,  thou  shalt 
find  a  shekel :  that  take,  and  give  unto  them 
for  me  and  thee. 


Birth-Story  288,  Stanza  i. 

Fishes  are  worth  a  thousand  [pieces.] 
There  is  no  one  who  could  believe  this. 
But  to  me  let  them  be  here  seven  pence : 
I  would  fain  buy  even  this  [whole]  string 
of  fishes. 

This  stanza  is  older  than  the  prose,  and  con- 
tains an  indication  of  the  antiquity  of  the  legend, 
but  none  as  to  its  form.  The  Jatakas  are  semi- 
canonical  at  best,  and  for  this  reason  I  class  this 
parallel  in  the  Appendix.  The  verses  are  unintel- 
ligible without  the  story,  which  is  not  strictly  canon- 
ical. A  wicked  brother  throws  a  thousand  rupees 
into  the  Ganges,  in  mistake  for  a  parcel  of  gravel, 
which  he  has  packt  to  look  like  a  parcel  of  money, 
so  that  he  may  steal  the  latter.  The  river-spirit 
befriends  the  good  brother  (of  course  the  Bodhisat) 
because  he  has  fed  the  fishes  and  transferred  the 
merit  to  her ;  so  she  makes  a  big-mouthed  fish  to 
swallow  the  money ^  which  fishermen  recover.     The 

259 


UNCANONICAL    PARALLELS 


fishers  ask  every  one  a  thousand  rupees  plus  seven 
annas,  but  charge  the  Bodhisat  seven  annas  only. 
Hence  the  stanza.  Compare  Grimm's  Folk-tales, 
No.  17. 


9.  THE  PRODIGAL  SON. 


There  is  in  the  Gospel  Lotus  (Saddharma 
Pundartkd)  a  story  of  a  son  who  leaves  his  home 
for  fifty  years,  during  which  time  his  father  be- 
comes a  rich  man,  while  the  son  is  poor.  The 
latter  returns  and  does  menial  work  for  his  father, 
but  knows  him  not,  whereas  the  father  recognizes 
him,  but  conceals  his  own  identity.  On  his  death- 
260 


THE    PRODIGAL    SON 


bed,  however,  he  wills  his  estate  to  the  outcast  son. 
The  story  is  tediously  verbose,  in  the  style  of  the 
Mahayana,  and  occupies  pp.  99-106  in  Kern's 
English  translation  (S.  B.  E.  XXI ;  American  re- 
print, X.)     It  ends  with  a  religious  application  : — 

Even  so,  Lord,  do  we  represent  the  sons  of  the 
Tathagata,  and  the  Tathagata  says  to  us  :  Ye  are 
my  sons,  as  the  householder  did. 

The  Gospel  Lotus  was  translated  into  Chinese 
in  the  third  or  early  fourth  century,  and  the  Sanskrit 
original  is  of  unknown  older  date.  But,  as  the 
Mahayana  texts  systematically  amplify  and  exag- 
gerate, the  story  existed  once  in  a  simpler  form, 
which  may  yet  be  recovered.  It  is  just  possible 
that  the  Lotus  borrowed  it  from  Luke,  but  more 
probable  that  the  loan  was  in  the  opposite  direc- 
tion. The  parable  of  the  Talents  has  been  decided 
by  Jacobi  to  be  of  Hindu  origin,  and  Luke  has  this 
too.  Tho  the  latter  parallel  is  found  in  the  Jain 
books,  we  have  given  it  a  place  in  our  present  col- 
lection, at  the  very  end. 

As  I  have  already  pointed  out,  Luke  has  more 
agreements  with  Buddhism  than  the  other  two 
Synoptists,  and  this  appears  to  be  because  he 
gathered  material  in  Perea,  where  Judaism  was 
hardly  felt,  while  Greek  civilization  had  great  cen- 
ters there,  with  caravan  routes  to  the  East. 


!6l 


UNCANONICAL    PARALLELS 


10.  GOD  SHALL  BE  ALL  IN  ALL. 


I  Cor.  XV.  28. 

And  when  all  things  have  been  subjected 
unto  him,  then  shall  the  Son  also  himself  be 
subjected  to  him  that  did  subject  all  things 
unto  him,  that  God  may  be  all  in  all. 

Latcadio  Hearn,  in  his  Gleanijigs  in  Buddha- 
fields  (Boston,  1897,  p.  96)  quotes,  from  a  Japanese 
text  called  Engaku-sho,  as  follows  : 

It  has  been  written  that  in  whatsoever  time  all 
human  minds  accord  in  thought  and  will  with  the 
mind  of  the  Teacher,  there  shall  not  remain  even 
one  particle  of  dust  that  does  not  enter  into  Buddha- 
hood. 

Teitaro  Suzuki  tells  me  that  this  is  taken 
from  the  section  of  the  Mahayana  Canon  called 
Avata;;^saka. 


262 


I.    THE    WHEEL    OF    LIFE 


II.  THE  WHEEL  OF  LIFE. 


James  III.  6. 

The  tongue  is  a  fire  :  the  world  of  iniquity 
among  our  members  is  the  tongue,  which  de- 
fileth  the  whole  body,  and  setteth  on  fire  the 
wheel  of  nature  (or,  birth),  and  is  set  on  fire  by 
hell. 

This  expression,  wheel  of  genesis,  in  James, 
was  pointed  out  by  Schopenhauer,  in  his  Parerga, 
as  an  allusion  to  the  Buddhist  Wheel  of  Life ;  but 
it  is  very  probable  that  the  Babylonian  wheel  of  life 
was  the  one  which  reacht  Palestine,  and  India 
herself  may  also  be  indebted  thereto.  (See  Goblet 
d'Alviella,  in  Bulletins  de  t Academic  Royale  de 
Belgique :     Bruxelles,  1898,  Vol.  36,  p.  462). 


263 


UNCANONICAL    PARALLELS 


12.  THE  WANDERING  JEW. 


In  1899,  a  Japanese  scholar,  Kumagusu  Mina- 
kata,  then  sojourning  in  London,  propounded  in 
Notes  and  Queries  a  Buddhist  analog  to  the  legend 
of  the  Wandering  Jew.  It  is  found  in  the  Chinese 
version  of  the  Sa^^yuktagama,  one  of  the  canonical 
collections  of  Buddha's  Dialogs.  I  have  not,  how- 
ever, been  able  to  find  it  in  the  Pali  Sa/^^yutta 
Nikayo  (or  Classified  Collection)  which  is  a  differ- 
ent sectarian  recension  of  the  same  as  the  Chinese. 
On  the  other  hand,  the  story  is  in  the  Sanskrit  of 
the  Divyavadana,  a  collection  of  extracts  from  the 
Buddhist  Canon,  together  with  later  additions, 
compiled  sometime  between  the  second  century 
B.  C.  and  perhaps  the  sixth  century  A.  D.  The 
Chinese  translation  of  the  Classified  Collection 
dates  from  the  fifth  century  A.  D.,  while  the  Sanskrit 
original  is  lost.(i) 

The  story  is  that  Pi;2^olo,  one  of  Buddha's 
disciples,  being  challenged  by  unbelievers  to  work 
a  miracle,  flew  up  into  the  air  and  brought  down 
an   alms-bowl   which   had  been  fixt  upon  a  pole. 

(1)  Fragments  have  been  found  of  late  years  in  Chinese 
Turkestan.  The  present  writer  had  recognized  the  former  exist- 
ence of  a  Sanskrit  Canon  before  Pischel's  publication  of  the 
fragments  in  1904,  and  in  my  Buddhist  Bibliography  (London, 
1903,  p.  14)  I  had  the  following  title:  REMAINS  OF  LOST 
RECENSIONS  OF  THE  CANON  IN  PRAKRIT  AND  SANS- 
KRIT. But  Rhys  Davids  altered  this  to  "Prakrit  and  Sanskrit 
Books."  My  original  title  may  be  seen  on  the  Leipzig  proof- 
sheets  preserved  in  the  library  of  Bryn  Mawr  College. 

264 


2.    THE    WANDERING    JEW 


Buddha  reproved  him  for  this,  and  forbade  his  dis- 
ciples to  work  miracles  for  display.  Thus  far  the 
story  is  in  the  Pali  Canon,  in  the  Book  of  Dis- 
cipline, and  may  be  found  in  EngHsh  at  page  79  of 
Sacred  Books  of  the  East,  Vol.  XX.  But  the  two 
later  sources  add  the  statement  that  Buddha  told 
Pi«^olo : 

Na  tavat  te  parinirvatavyam  yavad  Dharmo 
nantarhita  iti  : 

"Thou  shalt  not  attain  Nirva;/a  [i.  e.  die]  until 
the  Dharma  [i.  e.  Buddhist  Gospel]  disappears." 
The  expression,  "attain  Nirvana,"  is  applied  to 
the  death  of  an  Arahat,  for,  like  other  Asiatics,  the 
Hindus  have  different  verbs  "  to  die,"  according  to 
the  rank  of  the  departed.  Buddha  therefore  said  : 
"You  shall  not  die  while  my  religion  lasts."  As 
the  Buddhists  believe  in  a  coming  Buddha  who  will 
be  greater  than  Gotamo  was,  this  also  means  : 
"You  shall  not  die  until  the  next  Buddha  comes  to 
earth." 

Curiously  enough  the  passage  was  translated  by 
Burnouf  in  1844  in  his  great  Introduction  to  (later) 
Buddhism,  Intj'odiiction  a  V histoire  du  Bouddhisme 
mdien,  (second  edition,  1876,  p.  355).  But  scholars 
appear  to  have  overlookt  the  parallel  to  the  Chris- 
tian legend  until  the  Japanese  savant  pointed  it  out. 

The  first  appearance  in  Europe  of  the  legend 
of  the  Wandering  Jew  is  in  the  Chronicle  of  Roger 
of  Wendover,  where  we  read  that  the  story  was  told 
at  the  monastery  of  St.  Alban's  in  the  year  1228,  by 
an  Armenian  archbishop  then  visiting  England. 
265 


UNCANONICAL    PARALLELS 


It  appears  to  have  been  known  already  in  that 
country,  for  the  English  monks  begin  by  asking 
their  visitor  about  the  mysterious  wanderer.  The 
archbishop  says  that  he  has  himself  converst  with 
him,  for  he  roams  about  the  Orient,  passing  his 
time  among  bishops. 

Now  we  know  that  Persia  and  Armenia  were 
buffer-states  between  India  and  the  hither  East,  and 
that  Hindu  legends,  like  that  of  Barlaam  and 
Joasaph,  past  thru  those  lands  on  their  way  to  us. 
Unless  we  can  find  a  Christian  original  for  the 
story  of  the  Wanderer  earlier  than  the  fifth  century, 
when  the  Chinese  Classified  Collection  was  trans- 
lated, we  must  give  the  Buddhist  story  the  priority, 
and  strongly  suspect  that,  like  the  Holy  Grail,  it 
probably  gave  rise  to  the  Christian  one. 

Until  the  vast  literature  preserved  in  China  is 
translated,  we  shall  have  few  facts  to  judge  from. 
Fa-Hien  heard  the  Buddhist  Holy  Grail  story 
preacht  from  a  Ceylon  pulpit  in  the  fifth  century, 
and  there  was  great  religious  and  literary  activity 
in  China  and  Chinese  Turkestan  from  his  time  on- 
ward. Christianity  and  Buddhism  met;  their 
legends  were  interchanged  and  at  times  confused, 
as  in  the  case  of  St.  Joasaph ;  until  at  last  a  Chinese 
emperor  forbade  the  intermixture  and  decreed  that 
the  Syrian  Messiah  and  the  Indian  Buddha  should 
be  kept  distinct.  This  fact  was  already  known  to 
that  pioneer  of  cosmic  history,  Edward  Gibbon 
266 


2.    THE    WANDERING  JEW 


[Decline  and  Fall,  cap.  47,  between  notes  117  and 
118):  "They  [the  mandarins]  cherisht  and  they 
confounded  the  gods  of  Palestine  and  of  India."(2) 

(2)  Gibbon  ought  to  be  re-edited  by  a  scholar  familiar 
with  the  Sacred  Books  of  the  East,  especially  for  the  Zoroastrian 
chapter  and  the  allusions  to  India,  China  and  Buddhism.  In 
Decline  and  Fall,  chap.  64,  note  2,2,,  we  read:  "The  attach- 
ment of  the  Khans,  and  the  hatred  of  the  mandarins,  to  the 
bonzes  and  lamas  (Duhalde,  Histoirc  de  la  Chine,  torn.  i. 
pp.  502-503)  seems  to  represent  them  as  the  priests  of  the  same 
god,  of  the  Indian  Fo,  whose  worship  prevails  among  the  sects 
of  Hindostan,  Siam,  Thibet,  China  and  Japan.  But  this  mys- 
terious subject  is  still  lost  in  a  cloud,  which  the  researches  of  our 
Asiatick  Society  may  gradually  di.spel."  Such  was  at  once  the 
ignorance  and  the  knowledge  of  Europe's  greatest  historian  in 
1788,  and  his  latest  editor  reprints  the  note  without  comment. 
Thus  does  the  study  of  Buddhism  languish. 


267 


UNCANONICAL    PARALLELS 


13.  THE  PARABLE  OF  THE  TALENTS 

IN  THE  JAIN  BOOKS  AND 
THE  GOSPEL  according  to  the  HEBREWS. 


Hermann  Jacobi,  the  translator  of  the  Jain 
Scriptures,  has  pointed  out  a  parallel  therein  to  the 
New  Testament  Parable  of  the  Talents ;  and  adds 
that  the  Jain  version  agrees  more  closely  with  that 
in  the  lost  Hebrew  Gospel  than  with  Matthew  or 
Luke.(i) 

Gospel  according  to  the  Hebrews 

(ap.  Eusebius,  Theophania,  as  given  in  Preuschen's 
Antilegomena :  Giessen,  1901,  p.  6  (Greek);  p.  109 
(German). 

The  Gospel  which  comes  to  us  in  Hebrew 
characters  has  directed  the  threat,  not  against  the 
one  who  hid,  but  against  the  one  who  wasted  his 
capital ;  for  [a  lord]  had  three  servants :  one  de- 
voured his  master's  substance  with  harlots  and  flute- 
women  ;  one  multiplied  his  earnings,  and  one  hid 
the  talent ;  then,  one  was  accepted,  one  merely 
blamed,  and  one  shut  up  in  prison. 

Final  Lectures(2)  [Uttaradhyayana)  VII. 
15-21.  Translated  from  the  Prakrit,  S.  B.  E.  XLV. 
pp.  29,  30. 

(i)  S.  B.  E.  XLV,  p.  xlii.  Quoted  by  Cams  in  The 
Open  Coia't,  March,  1905. 

(2)  Said  to  have  been  delivered,  when  he  was  dying,  by 
Mahaviro,  the  founder  of  the  Jains  and  a  contemporary  of 
Buddha's.     See  S.  B.  E.,  XLV,  p.  233,  note. 

268 


3-  THE  PARABLE  OF  THE  TALENTS 


Three  merchants  set  out  on  their  travels, 
each  with  his  capital;  one  of  them  gained 
there  much ;  the  second  returned  with  his  cap- 
ital, and  the  third  merchant  came  home  after 
having  lost  his  capital. 

This  parable  is  taken  from  common  life  ; 
learn  [to  apply  it]  to  the  Law. 

The  capital  is  human  life,  the  gain  is 
heaven  ;  thru  the  loss  of  that  capital  man  must 
be  born  as  a  denizen  of  hell  or  a  brute 
animal.  These  are  the  two  courses  open  to 
the  sinner.     ''■         ='=         ''• 

Bear  in  mind  what  is  at  stake,  and  con- 
sider the  lot  of  the  sinner  against  that  of  the 
virtuous  man.  He  who  brings  back  his  capital 
is  like  unto  one  who  is  born  again  as  a  man. 
Those  who,  thru  the  exercise  of  various  vir- 
tues, become  pious  householders  will  be  born 
again  as  men,  for  all  beings  will  reap  the  fruit 
of  their  actions.  But  he  who  increases  his  cap- 
ital, is  like  unto  one  who  practises  eminent 
virtues.  The  virtuous,  excellent  man  cheer- 
fully attains  the  state  of  the  gods. 

The  last  paragraph  is  in  the  English  of  Paul 
Carus,  but  faithful  to  Jacobi's  meaning. 

Jacobi  (p.  xlii  of  the  Introduction)  adds : 

Taking  into  consideration  (i)  that  the  Jaina 
version  contains  only  the  essential  elements  of  the 
parable,  which  in  the  Gospels  are  developt  into  a 
full  story  ;  and  (2)  that  it  is  expressly  stated  in  the 

269 


UNCANONICAL    PARALLELS 


Uttaradhyayana  (VII,  15)  that  this  parable  is 
taken  from  common  life,  I  think  it  probable  that 
the  Parable  of  the  Three  Merchants  was  invented 
in  India,  and  not  in  Palestine. 

The  Gospel  according  to  the  Hebrews  is  con- 
sidered by  New  Testament  scholars  as  the  most 
respectable  among  the  uncanonical  ones,  and  it 
contains  matter  of  great  antiquity.  It  was  probably 
one  of  the  lost  sources  of  Matthew  and  Luke. 


270 


ADDBNDA. 


VOL.  I. 

P.  80.  It  is  true  that  Majjhima  92  and  98  are 
not  in  the  Chinese-Sanskrit  Madhyama ;  but  Beal 
and  Anesaki  have  found  Sutta-Nipato  matter  in 
other  parts  of  the  Canon,  while  the  contents  of  the 
Agamas  themselves  are  largely  interchangeable. 
Many  sutras  lacking  in  the  Madhyama  confront  us 
in  the  Samyukta  or  the  Ekottara.  The  sections  of 
one  Collection  are  differently  arranged  in  different 
versions  and  recensions,  like  those  of  Jeremiah  in 
the  Hebrew  and  the  Septuagint.  Matter  present 
in  one  is  absent  in  another,  while  the  common 
matter  stands  in  varying  order.  Thus,  the  Kokaliya- 
sutta  which,  in  the  Pali,  belongs  to  the  Brahma,  in 
both  Chinese  versions  belongs  to  the  Devata:  in 
the  pre-pilgrim  text  it  is  Samyukta  X.  8,  and  in 
Guwabhadra's  it  is  XLVIII.  12.  I  owe  this  to 
Anesaki's  manuscript  analysis,  sent  me  some  years 
ago. 

The  work  of  Anesaki  cannot  be  overestimated. 
It  is,  in  the  domain  of  Buddhist  science,  like  that 
of  Conybeare  and  Harris  in  New  Testament  scholar- 
ship. Just  as  the  Armenian  version  of  the  New 
Testament  and  the  Old  Syriac  of  the  Gospels  have 
have  had  a  separate  transmission  from  the  Greek 
for  a  millennium  and  a  half,  so  have  the  Chinese 
versions  of  the  Discipline  and  the  Dialogs  been 
271 


ADDENDA 


kept  apart  from  the  Pali  for  a  similar  period.  It 
was  Beal  and  Nanjio  who  began  the  good  work  of 
comparison,  Beal  giving  us  selected  sections,  chiefly 
from  the  Discipline,  and  Nanjio  comparing  the 
whole  of  the  Longer  Dialogs.  But  Anesaki  has 
compared  the  other  Collections,  and  is  also  about 
to  publish  an  edition  of  the  Sutta-Nipato.  When 
this  appears  we  shall  know  much  more  about  the 
text  than  we  yet  have  known. 

P.  137.  On  this  page  the  eclecticism  of  later 
ages  than  the  third  century  is  past  by ;  but  it  now 
seems  to  me  that  Van  Eysinga's  argument  from 
this  later  eclecticism  should  not  be  neglected.  The 
Chinese  imperial  edict  of  the  eighth  century,  for- 
bidding the  two  religions  to  be  mixt ;  the  confusion, 
in  the  seventh  century,  of  the  Christ  and  Buddha 
legends  by  Muhammad(i);  the  Buddhist-Christian 
romance  of  Barlaam  and  Joasaph  at  the  sixth  cen- 
tury, ultimating  at  the  sixteenth  in  the  admission 
of  the  Buddha  to  the  rank  of  a  Catholic  saint ;  the 
mixture  of  Buddhism,  Christianity  and  Mazdeism 
by  ManI  in  the  third  century :  all  these  facts  form 
a  chain  of  cumulative  evidence  that,  upon  the  con- 
tinent of  Asia,  in  the  ages  which  beheld  the  early 
struggles  of  the  younger  religion,  there  was  a  sys- 
tematic tendency  to  eclecticism  which  must  be 
seriously  reckoned  with. 

The  Chinese  edict  here  meant  (and  referred  to 
on  p.  237,  above)  is  so  little  known,  that  I  will  con- 

(i)   See  the  Rev.  Wm.   St.  Clair  Tisdall,  in   The   Origitial 
Sources  of  the  Qur^an:  London,  1905,  pp.  162-168. 

272 


ADDENDA 


dense  the  facts  from  Takakusu's  book,  translating 
the  Asiatic  names  into  English.  A  Buddhist  named 
Wise  from  the  North  of  India  was  in  China  in 
A.  D.  786,  and  translated  a  Mahayana  sutra  in  col- 
laboration with  Adam  of  Persia.  Brother  Wise 
knew  neither  Mongolian  nor  Chinese,  while  Adam 
knew  no  Sanskrit,  and  was  ignorant  of  Buddhist 
doctrine.  So  their  work  could  not  be  called  trans- 
lation. The  Emperor  was  informed  of  the  pro- 
ceeding, examined  the  joint  production  of  the  Bud- 
dhist and  the  Christian,  and  then  forbade  it.  The 
Buddhist  cloister,  said  he,  differs  much,  both  m  cus- 
tom and  religious  observance,  froin  the  Syrian  one: 
the  two  are  diametrically  opposed.  Brother  Adam 
should  transmit  the  teaching  of  Messiah,  and  the 
Buddhists  the  Sutras  of  the  Buddha.  It  is  desirable 
that  the  boundaries  of  the  doctrines  should  be  kept 
distinct,  and  their  followers  must  not  intermingle. 
The  right  must  keep  apart  from  the  wrong,  as  the 
rivers  Ching  aiid  Wei  flow  separately. 

'  P.  163.     In  commenting  upon  my  metaphor 
about  parallax,  a  learned  correspondent  observes : — 

"Yes:  the  straight  line  drawn  from  Jerusalem 
to  Benares  constitutes  the  trigonometrical  base-line 
for  our  spiritual  computations  !  But,  from  another 
point  of  view,  I  would  compare  the  'two  Lords'  to 
the  two  foci  of  an  elliptic  planetary  orbit :  Jesus  is 
the  sun  around  which  humanity's  spiritual  life  is 
destined  to  revolve,  and  Buddha  is  the  other 
(vacuous)  focus  of  the  ellipse  near  aphelion." 

273 


Index  of  Scriptures 

TO  VOL.  II. 

(In  the  chronological  order  of  their  oldest  books.) 


I.  THE  CHINESE  CLASSICS 

No  citation. 


II.  THE  SACRED  BOOKS  OF 
THE  BRAHMINS 

(As  literature,  the  Rig  Veda  is  older  than  the  Book  of  Genesis, 
tho  the  latter  refers  to  older  events.) 


I.  The  Three  Vedas 

Mentioned 13^ 

Atharva-veda 136 


2.  The  Sacred  Law  Books 
Manu Ill 

274 


INDEX    OF    SCRIPTURES 


III.  THE  OLD  TESTAMENT 


Mentioned ii6 

The  Septuagint 229,  note;   271 

I.  The  Law 

Exodus  XXIV.  8 164,  note 

2.  The  Prophets 

1  Samuel  XXXI.  4 69 

2  Kings  II 175 

IV.  42-44 253 

"        VI.  17 181 

Isaiah      146 

"      IX.  7      98 

"      XIX.  I 238 

Jeremiah,  Recensions  of 271 

Hosea  VI.  6 57 

Micah  VII.  6 61 

3.  The  Hagiographa 

(i.  e.  Sacred  Writings  on  a  lower  level  than  the  Law  and  the 
Prophets  J  ^= 

Job  I.  6 181 

Proverbs  V.  15 39 

Daniel 146,  189 

4.  Apocrypha,  canonized  by  the 
Roman  Church 

I  Maccabees  II.  28 151,  note  5 

*Swedenborg  agrees  with  the  Jews  in  this  classification,  except  that  he 
adds  Psalms  and  Daniel  to  the  inspired  list. 


75 


INDEX    OF    SCRIPTURES 


IV.  MAZDEAN  (ZOROASTRIAN) 
SCRIPTURES 


I.  The  Avesta 

Zend  Avesta 229 

Damdad  Nosk  (or  Nask) 230 

Zamyad  Yagt 159 

2.  The  Pahlavi  Texts 

Bundahish,  Universalism  of 229 


V.  TAOIST  SCRIPTURES 

No  citation. 


V  I,  In  the  first  volume,  there  was  an  oversight  in  the 
numbering  here,  and  VII.  was  made  to  follow  V.  But  no  harm 
is  done,  for  VI.  can  be  taken  to  represent  the  lost  Scriptures  of 
extinct  Hindu  sects  contemporary  with  Mahaviro  and  Buddha. 


VII.  JAIN  SCRIPTURES 


(There  is  a  doubt  about  the  antiquity  of  the  present  Jain  Canon,  but  as 
Mahaviro  died  before  Buddha,  it  is  fair  to  place  the  Scriptures  of  the  oldest 
society  on  earth  before  those  of  their  rivals. ) 

Mentioned 268 

Final  Lectures 268 

276 


[NDEX    OF    SCRIPTURES 


VIII.  THE  SACRED  BOOKS  OF 
THE   BUDDHISTS 


A.  THE  HINAYANA  CANON :  BEING 

THE  TRIPITAKA  (Pali  Tipitakd) 

i.  e.  The  Three  Baskets,  or  original  Scriptures 

Canon  of  the  Elders 119 

"  "     Siamese  Edition  (Bangkok,  1894)  89,  note; 

145,  160,  183,  note;    221,  228 

Lost  Canons  (of  other  sects) 264 

I.  THE  BOOK  OF  DISCIPLINE  {^Vinaya  Pitaka) 

Its  development 250 

I.  The  Confessional 

Parajika  3 68 

2.  The  Sections  on  Discipline 

The  Major  Section   {Afahcwaggo) 

I.   6  (First  Sermon) 54,  note;   136 

I-   20 37 

I.    22 26 

VII.  4 227 

VIII.  26       II 

The   Minor  Section   {Cullavaggo') 

Mentioned 175 

V.  6 36 

V.  8 53 

VII.  3 228 

X.  I 144 

277 


INDEX    OF    SCRIPTURES 

3.  The  Chinese  and  Tibetan 
Books  of  Discipline 

Translated  from  lost  Hindu  Originals 

The  Mahi9asaka  Discipline 

Translated  into  Chinese,  A.  D.  424.     (N.  C.   1122). 

Mentioned 53 

The    Realist  Discipline 

Chinese  and  Tibetan  versions 239 

Tibetan  version  {Dulva) 128,  250,  251 

For  other  allusions  to  Chinese  recensions,  see  Nanjio's  Catalog,  below. 

4.  The  Mahavastu 

See  note  in  Vol.  I. 

This  name  was  misprinted  in  the  Index  to  Vol.  I. 

Date 251 

Status 252,  note 

Vol.  11,  p.  26  (Senatt)        239 

"    II,  p.  157       "  250 

5.  The  Pratiharya  Sutra 

Mentioned 128 

II.  THE  DIALOGS  (Sutta  or  Siiira  Pitaka) 

Consisting  of  Four  original  Collections  {Agamas  or  Nikdyos) 
and  an  Appendix  or  Fifth  Collection. 

Mentioned 178,  note 

I.  The  Long  Collection  (Pali  Digha  Nikdyo;  lost 
Sanskrit  called  Dlrgha  Agama,  preserved  in  a  Chinese  version  of. 
A.  D.  412-413:   Nanjio's  Catalog,  No.  545-) 

No.  I  (Chinese  21) 89,  note;    157,  171 

No.  2  (        "       27) 190 

No.    4   (  "  22  ;         181 

278 


INDEX    OF    SCRIPTURES 


No.  9  (Chinese  28) 190 

No.  II  (      "       24) 30,  32,  note;   89,  note 

No.  12  (     "       29) T08 

No.  13  (      "       26) 88 

No.  14  (     "         i) 90.  93.  95 

No.  16  (     "      2  :   Book  of  the  Great  Decease)  .    .  81,  97 

99,  122,  124,  129,  138,  169,  170,  172,  231, 

235.     Age  of,  98. 

No.  18  (     "        4) 181 

No.  19  (      "         3) 181 

No.  20  (      *'       19) 109,  i8x 

No.  23  (     "         7)      T99 

No.  26  (     "        6) 160 

No.  27  (      "        5)       83,  note  i 

No.  28  (     "       iS)        74 

Chinese  versions i68 

2.  The  Middling  Collection  (Pali  Majjhima  Nikdyo; 
Chinese-Sanskrit,  Madhyama  Agama,  translated  in  A.  D.  397- 
398.  There  were  earlier  versions.  See  Vol.  i,  p.  264.  N.  C. 
542.) 

No.  6 30;  47,  note  3 

No.  12 107 

No.  18  (Chinese  115) 8,  note  3 

No.  22  "        200)      105 

No.  36 52 

No.  41 46,  199 

No.  49  (Chinese  78) 178 

No.  71 236 

No.  84 172 

No.  86  (Chinese  Saiiiyukta)      14 

No.  92 83,  271 

No.  94 172 

No.  98 271 

No.   Ill  (Chinese  121) 130 

No.  115  (       "       181)      74 

279 


INDEX    OF    SCRIPTURES 


No.  117  (Chinese  189) 199 

No.  121  (      "       190) 142,  note 

No.  122  (       "       191) 142,  note 

No.  130  (       '•         64) 221 

No.  143  (       "         28) 194 

Chinese  version 271 

No.  5 25 

No.  8 147 

No.  62 26,  note 

No.  70 160,  note 

No.  143 ...  30,  note  2 

3.  The  Classified  Collection  (Pali,  Saniyutta  Nikayo; 
Chinese-Sanskrit,  Sa^^yukta  Agama,  translated  A.  D.,  Sasc.  V. 
and  earlier.  See  Vol.  I,  p.  265;  Vol.  2,  p.  271  ;  N.  C.  544.) 
Pali  recension  omits  the  Wanderer  legend      264 

Book  I 9°>  109.  '9S 

2 194,  note;    198 

4    .    .        65,  187 

8 58,  note  I 

10 i94>  note 

II       112 

12 107,  note 

20 141J  note  4 

22 76,  note;   79,  118,  134,  note 

2-?         188 

35      50,  68 

41 47 

46 42,  43,  44 

68 


54 


55 ^^3.  note 

56 81 

Chinese  versions 194,  note;    198;   264 

'<  "         quoted     .    .    .  14,  24,  36,  note  i;   58,  note  i 

74,  n,  116,  234,  271 

(I  regret  the  lack  of  time  at  the  end  of  my  task,  which  forbids  me  to  give 
Anesaki's  collation  of  the  Pali  and  Chinese  recensions.) 

280 


INDEX    OF    SCRIPTURES 


4.  The  Numerical  Collection 

( Pali,    A'^guttara  Nikdyo;    Chinese-Sanskrit,  Ekottara  Agama, 
translated  A.  D.  384-385.      N.  C.  543. J 


Book  of  Ones,  Sii 


Twos 
Threes 


Fours 


Ch 


Fives 


Sixes 

Sevens 

Tens 
Elevens 
nese  version 


tta  13 84,  note  3;    130 

15 74 

17 54 

19 ^24 

2 137 

36 ^32 

60 30 

So 225 

6 36,  note  I 

zi 177 

36 74,  76,  79 

185      134 

77-80 139 

99      85 

131 

40 

^^l 

'47,  153 

-5 

105 

35 

1,14;   18,  note  7;   58,  note  i;   77,83,101 

07,112,  132,  156,   note;   161,  note  i;  170 

note  2;    173,  note;   271 


132 

24 

34 
62 
68 
64 
16 


6.   The   Short  Collection   (Pali,  Khuddaka  Nikdyo; 
Chinese-Sanskrit,  Miscellaneous   Basket.) 

For  a  more  scientific  arrangement  of  this  Appendix  to  the  Four  Great  Collections, 
see  Vol.  I,  p.  266. 

Mentioned 178,  note 

281 


INDEX    OF    SCRIPTURES 


I.  Dhammapada 

Stanza  22      223 

57 68 

176       199 

259      137 

294,  295 60 

363      137 

Commentary   ..•••.. 68 

Chinese  versions •    •  60,  76 

2.  Udana 

Age  of 98 

Enunciations  as  a  rendering  of 6 

Udana  I.  7      116 

V.  3 6 

VI.  I 97 

VIII.  6 174 

3.  Itivuttaka 

Value  of 125,  note 

Suttas  1-6 Ill 

22      86;    154,  notes  3  and  4 

44 125,  note 

49       199 

82 91 

g2        lOI 

100 58;  84,  note  4 

Chinese  version 545   58,  note  i;  86,  note;  91 

4.   Sutta  Nipato 

Contents 271 

Anesaki's  edition      272 

Stanzas  82-89 168 

437 188 

548-573 58,  note  i;  83 

282 


INDEX    OF    SCRIPTURES 

Stanzas  657-678 271 

764 188 

955 96 

1T39-1144 102 

5.  Pa^sambhida-maggo 

Mentioned  or  quoted 38,  70,  127 

6.  Theragatha 
Mentioned .    .  24 

7.   Jataka 

Birth-Story  2 103 

4 '03 

29 178 

75 47 

75,  Introd 48 

78        "  253 

94 no 

169 35 

190 257 

288 259 

316 70 

391 iio 

483 178 

Commentary 70,  250,  253,  254,  257,  259 

8.  Apadana 

(Sanskrit,  Avadana) 

Mentioned 178,  note;   256 

Divydvaddihi  (not  in  the  Pali  Canon),  Status  of  .    .    .  252,  note 
Mentioned  or  quoted   ....  32,  note;   98,  128,  178;  238-240 

252,  264,  265 

III.   EPITOME  OF  DOCTRINE 

(Pali,  Abhidhamino;   Sanskrit,  Abhidhanna) 

Mentioned 119,  141 

Statement  of  Theses   (^KaiiLuvatihit)      119 

Vedalla 141 

283 


INDEX    OF    SCRIPTURES 


IV.  SEMI-CANONICAL  ANTHOLOGY 
ParitiCi 44 

B.  THE  MAHAYANA  CANON 

Mentioned 244,  261 

1.  Gospel  Lotus 8,  note  3;   70,  71,  260,  261 

"  "     Chinese- Japanese  version 70,  note 

2.  Lalita  Vistara 77,  note 

chap,  8      239 

"   10,  II 243 

"II      248 

3.  Avataz/^saka 262 

NANJIO'S  CATALOG 

This  is  both  Hinayana  and  Mahayana.      All  references  are  not  given  here. 
See  under  the  Agamas. 

No.  118   138,  168,  169,  170 

119 129,  138,  168,  170 

123 139 

434 18,  note  7 

468 139 

470 139 

546   58 

548 169 

552 168 

587 28 

593 190 

664   86 

674   96 

714 See  Itivuttaka 

766 139 

1117 26,  37,  144,  227,  228 

1122   36,  136 

1273   60 

1275   60 

1321   60 

1439 60,  76 

2S4 


INDEX    OF    SCRIPTURES 


IX.  THE  NEW  TESTAMENT 


Syriac  Gospels  (second  century) 271 

Armenian  version  (fourth  century) 271 

MARK 

(The  Twentieth  Century  New  Testament  rightly  places  Mark  first. ) 

Mark  and  the  Logia 64 

1-6 77 

^o 77 

II go 

13 189 

2  2 85,  note  2 

34 41 

II-  5 14.  42,  49 

21 105,  note 

III-  II 77,  115 

29 228 

IV-  39 37 

VI.  35-44 253 

38-44 77 

48 30 

VIII.  1-9 256 

II,  12 53 

31-36 62 

38 106 

IX.  I 225 

2-8 123 

12,  13      •  •     .    .  62 

23 54 

43-48 • 64 

47,  48 220 

X.  25-27  . 230 

32-34 63 

45       82,  no 

285 


[NDEX    OF    SCRIPTURES 


XI.   II 129 

15-17 78 

20,    21 78 

23 40 

24,    25 45 

XIII.  10 138 

31 T33,  147,  152 

XIV.  21 226 

22-25 164 

61,  62      95,  160 

XV.  22      ,69 

Lost  Mark-ending 185 

Aristion's  Appendix  (XVI.  9-20) 29,  35,  106,  175 

MATTHEW 

Narratives  of 257 

I.  18-20 77 

IV.  i-io 77 

V-  17.  18 133,  153 

21,  22 133 

25,  26      220 

29,  30 64 

33.  34      133 

43.  44      153 

VI.  10 187,  189 

VII.  13,  14 224 

VIII.  16      41 

28-34 77 

IX.  13 57 

X.  21 61 

33 106 

34-36 60 

XI.  5 5 

28,  29 112 

XII.  7 57 

40 78 

286 


INDEX    OF    SCRIPTURES 


XIV.  28-33 257 

29 30 

XVI.  17-19 130 

XVII.  20,  21       40 

27 78,  259 

XVIII.  8,  9 64 

20 112 

XIX.  28 157,  158 

XXI.  7 78 

21 40 

XXII.  42 247 

XXIV.   3 151 

II,  12 139 

14      138 

31 78 

XXV 221 

14-30 261,   268 

44»  45 " 

XXVI.  53 115 

XXVII.  5      227 

51-53 170 

52,  53 78,  185 

XXVIII.  18 177 

20     171 

52-53 18° 

LUKE 

Luke  and  Buddhism 126,  261 

"     "    the  Eschatological  Discourse 151 

"     as  an  editor      63 

"     Paul's  Gospel '66 

II-  39-52 245 

IX.  30,  31 124 

51      175.  note  4 

X.  19 35 

XL  2 187 

27,  28 249 

287 


INDEX    OF    SCRIPTURES 


XII.  4-12 6i 

49-53 59.  6i 

XIII.  23,  24 224 

XV.  7 232 

1 1-32 260 

XVI.  22,    23 220 

XVIII.  8 139 

XIX.  11-27      261,  268 

28      63 

37,  38 26 

XXI.  27,  28 157 

XXII.  14-23 165 

XXIII.  39-43 •     .    .  13 

42,  43       104 

XXIV.  6 63 

13-35 191 

26 174,  note  2 

31;   36 • 29 

42,  43 78 

51       175 

JOHN 

General  mention 39 

John  and  the  Ascension 175 

Platonism 87,  98 

I-   12,  13 56 

14  and  18 73 

51      116 

II.  7-11 77 

HI.  5 14 

5-7 56 

16,  17      108 

18      54 

36 106 

IV.  7-9 252 

V.  14 42,  49 

288 


[NDEX    OF    SCRIPTURES 


VI.  46 88 

51 112 

53-5S 39 

62,  63 112 

66 25 

VII.  29 88 

38 38,  78 

46 96 

VIII.  12 80 

3^,  3~ 112 

42;   55 88 

IX.  1-3      5 

5,  6 80 

6 77 

X.  8 122 

i7>  18 99 

XI.  26 104 

XII.  29 90 

31       84,  187 

34 39,  97 

XIII.  3-5 II 

XIV.  6;    g;    18-21 loi 

19 171 

26 160 

3°,  3' 187 

XV.  3      42 

XVI.  16 171 

33 79 

XVII.  5 86 

14-16 •     ...  1 17 

XVIII.  37 82 

XX.  19;   26 29 

27 78,  94 

John  Appendix  (XXI.)  22      225 

Acts  of  the  Apostles 

I.  9 '74 

iS 227 

289 


INDEX    OF    SCRIPTURES 

II.  47 234 

ni.  19-21    ....      • 157 

X.  9-16 78 

XXVI.  12-19 193 

Romans 

VIII.  17 56 

1  Corinthians 

IV.  15 56 

XI.  23-27   164 

XV.  24-26 231 

28 231,  262 

44   190 

2  Corinthians 

V.  10 220 

Galatians 

IV.  19 57 

VI.  17 92 

Ephesians 

III.  8-1 1 iSo,  185,  186 

I  Timothy 
VI.  3,  4 133 

Philemon 

Verse  10      57 

I   Peter 

I.  12      180 

III.  19 185 

19,  20 177 

22      180,  185 

IV.  6 177 

1  John 

IV.  2,  3 119 

V.  4,  5 79 

290 


INDEX    OF    SCRIPTURES 

The  Seven  Disputed  Books 

(^Antilegoffiena) 

Hebrews 

1-6 179 

IX.  23 57 

26 73 

27 221 

James 

III.  6 263 

V.  16-18 46 

2  Peter 
III.  10 147,  152 

Jude 

Verse  23 108 

Revelation 

I.  14-16 92 

16      194 

II.  22      78 

III.  10 112 

20 17,  note  4 

IV.  II 186 

V.  5 85 

6 • 77 

8-14 179 

12      186 

XII.  7      112,  note 

XX.  6 160 

XXI.  I      147 


X.  THE  KORAN 

Its  .sources 272,  note 

291 


INDEX    OF    SCRIPTURES 


Sacred  Books  of  the  East 

(See  note,  Vol.  i,  p.  275). 

Vol.  II.  p.  42   61 

IV.  p.  loi 229 

X,  part  2,  p.  201 102 

XI,  Suttas  in 30,  88 

P-  40 97 

P-  53 138 

p.  64 129 

p.  72 168 

p.  80 124 

p.  107 122,  235 

112 172 

116 170 

116,  117 231 

119,  122,  127   81 

150 136 

XIII,  p.  96 136 

PP-  13O'  131 37 

p.  141 •  ....  26 

p.  146    8,  note  3 

XIV,  pp.  201;  233 61 

XVII,  p.  240 II 

XX.  p.  7 176 

75 36 

79   265 

81 53 

246 227 

254 227,  228 

259 227 

325 144 

XXI,  pp.  99-106 261 

p-  251 •  .  .  70 

PP-  379»  380 71 

XXXV,  p.  279 • 35 

XLV,  p.  xlii 268,  note  i;  269 

29,  30 268 

232 268,  note  2 


END  OF  INDEX  OF  SCRIPTURES 
292 


General  index 

TO  VOL.  II. 


The   dates  of  historical  personages  (deceast)  are  indicated  in 

parentheses.     A.  D.  signifies  contemporary  with  Christ ; 

A.  B.,  with  Buddha. 


Abhibhuyya  .... 
Abraham,  Reins  of  . 
Abraham's  Bosom  . 
Abstinence    .... 


-  79 

•  39 

220 

•  87 


Acha    bar    Rabba     (Ssec. 

IV.) 159 

Aciravati 257 

Adam    of    Persia    (A.   D, 

786; 273 

Addenda 271 

After     Death     the     Judg- 
ment     220 


Agrippa  (Herod  II.,  A.D. 

60) 193 

ai(uvco<^ 98 

alcuvcov  dfiapTTjiia      .     .     .228 

Aleph 241 

Alford,  Henry  (iSio- 

1871) 38,  229 

Alpha 242,  243 

Alphabet 241 

Alms   87 

Ambapali  (A.  B.)  .  .  147 
American  Law  Review  .  68 
Andgata-bhaydni .  139,  notes 


Anando  (A.  B.) 97,  99?  124 

"         at  the  well 252 

"         attains  Nirvana  here 225 

"         preaches  to  a  dying  man 195 

**         the  Peter  of  Chinese  Buddhism 132 

"         told  a  secret 144 

Anathapi«^iko*  (A.  B.) 194 

Grove  of passim 

Anavatapta 149,  note 


*I  have  rendered  this  name  by 
would  be  better. 


'Feeder-  of-  the-  Poor. ' '     Philanth  ropist 


'93 


GENERAL    INDEX 


Anesaki,  Masaharu,  Acquaintance  of,  with  A.  J.  Edmunds  .    .  3 

**  "         Book  on  Buddhism  by    .       85,  note  i;   118 

130,  161,  note  i;    172,  note;    173,  note. 

'•         objects  to  Parallel  51 69 

"  on  the  Mahayana 71 

"         Researches  of 271 

"         Notes  and  information  by 14,  note  2;   18, 

note  6,  part  2;  18,  note  7;  26,  note;  28;  30,  note  2; 
36,  note  i;  37,  note;  58,  note  i;  74,  notes;  76, 
77  and  note  ;  79,  note;  8^,  note  i;  86,  note;  107, 
note;  108,  note;  125,  note  (Chinese  reference); 
129,  note  i;  132;  134,  note  i;  139,  note  2;  142, 
note,  part  2;  156,  note;  161,  note  i;  168;  170, 
note  2;  183,  note;  190,  note;  194,  note;  195, 
note;    196,  note  4;    198,  note;   223. 


Angels,  Association  with.  115 
Angels  of  Splendor.  154,  158 
Angels  worship  the  Lord,  i  79 
Anniversary  of  death  .    .212 

Anotatto       149 

Antabharo  (A.  B.  )  .    .134 

Anti-Docetic 119 

Anuradhapura  .  .14,  note  i 
Anvakarl  .    .    .    .18,  note  6 

Aggi 244 

Aggulimalo  (A.  B.)  .  .15 
Apocalypse,  Buddhist  .  144 
Apocalyptic  Christ  .  .145 
Apocryphal  Gospels*  .  238 
239,  241-243 
Apostolic  Succession  .    .130 


Apparitions,  Books  of    .196 
note  3;    198 
"  of  saints  .    .  170  .    . 
"   of  the  Departed  .191 
"   ''    "          "Appen- 
dix to 201 

Appearing 29 

Appendix 237 

Arabic  Infancy  Gospel   .247 

248 

Arahat.ii6;  161,  note  3;  177 

Arahats,  Death  of  See  Nirva«a 

"       Powers  of  .    .    .257 

Aramaic 80 

Armenia 66 

Armenian  archbishop      .265 


*These  romances  are  excluded  from  the  Index  of  Scriptures,  tho  Buddhist 
ones  are  retained  there.  This  is  because  the  Christians  never  canonized  their 
apocryphal  gospels,  while  large  sections  of  the  Buddhist  church  did  so. 


294 


GENERAL    INDEX 


Arnold  of  Sempach  (A.  D. 

1386)     . 69 

Arrian  (Saec.  ii.)  .    .     .     .44 

Asava 75 

Ascension    .    .    .    .  171,  174 
Asiatic  Society  .    .  See  Royal 
Asoko  (B.  C.  250),  Selec- 
tions of.  7,  note;  8,  note 

3;   139,  note  I 


Assyrian  letters   .    .    .    .159 

Asura       182 

Athanasian  creed  .  .  .119 
Athanasius  (Ssec.  IV.)  .  238 

Atman 199 

Authority,  The  Lord's  .  85 
Awake  ....  141,  note  3 
Ayasmd 66,  note 

Babbitt,  Edwin  D.  (1828-1902?)       127 

Babylonian  wheel  of  life 263 

Baptism 126 

"  Spiritual      59 

Barlaam  and Joasaph  (or  Josaphat)      266,  272 

Barth,  Etienne  Auguste 145,  251 

Beal,  Samuel  ( 1 824-1889) 271,  272 

"  "        Abstract  of  Four  Lectures 252 

"  "        Dhammapada 61 


Been loi 

Belgium,    Royal  Academy 

of 263 

Belief,  Saving  Power  of  .  54 
Bell,  Phantasmal  .  .  .210 
Beloved  Disciple  .  .  .225 
Benares  .  .  .54,  note  120 
'*  and  Jerusalem  .273 
"  King  of  .  .  .110 
Benevolence  .  86,  .  127,  154 

Beth 241 

Bethany 129 

Betrayal 226 

Bhabra    .    .    .    .139,  note  i 
Bharahat  .    .14,  note  i;  239 


Bho 109 

Bimbisaro  (A.  B.)    .  19,  26 

Bin 10 1 

Black  Rock 65 

Blasphemy 228 

Blavatsky,  Helena  P.  ( 1 83 1  - 

I89I)  .  c  .  .  .  .       209 

Blessed 95,  160 

Blood  Covenant     .  163,  164 

Bo-tree 120 

Boar's  flesh 166 

Bodhisat 1 1  o 

Bodies,  Three      .    .    .    .190 

Body  or  host 182 


Brahma 74,   155 

'♦       Great,  Gotamo  was  once 86 

"       merit 228 


295 


GENERAL    INDEX 


Brahma,  Palace  or  world  of    .    .    •    .  55,  86,  89,  155,  158,  183 

"  "      Buddha  visits 178 

Brahnialoko 89 


Brdlmiano 116 

Brahmi 244 

Brahmin  idealized  . 

*'       magnates   . 

''       scatheless 
Brahmins,  Snobbery  of  .   109 

"       Truths  of  the     .  134 


116 

154 
.  60 


Bread,  Living      .    .    .    .112 

Broiled  fish 78 

Bryn  Mawr  College.  264, note 

Buddha,  a  Catholic  Saint.  272 

"        Wounding  a     .229 

''       Meaning  of  .    .141 

note  3 


Buddhaghoso  (Saec.  V.)      144.  151 

Buddhism  and  Christianity See  Christianity 

"  Compendiums  of    ... 142,  note 

"         Knowledge  of,  by  Gibbon 267,  note 

Buddhist  and  Christian   Gospels,  Misprints  in  Tokyo  edition 

of 229,  note 

"  '<  "       Provisional  Preface    .    .    .144 

Buddhist  sects 251 

Buddhists  in  the  other  world 1 84 

Buddho 156 

Buffet,  Edward  P.  . 68 

Burning,  Discourse  on 25 

Burning  one's  body 7' 

Burnouf,  Eugene  (1801-1852) 31,  note 

''  "       Introduction 240,  252,  265 

Caithness,  Countess  of 215 


Cakkavatti  (Sanskrit,  Cak- 

ravartin)  .    .47,  74,  note 

3;    131;    160,  note 

Cambridge   .    .  91,  201,  210 

Candana     .    .    .    .168,  note 

Candima 198 

Cando      198 

Canon,  History  of  the    .  144 
Canonicity     .    .    .252,  note 


Capala 100,   120 

Caravan  routes    .    .    .    .261 
Carlyle,     Thomas     (1795- 

1881) 78 

Carpenter,  Joseph  Estlin  .  39 
89,  98,  253 
"         ''         in  Hibbert 

Joicrnal.  162 

61,  146,  162 

268,  note  I 


Carus,  Paul 


296 


GENERAL    INDEX 


Castes  .  .  .  156,  note;  252 
Catholic  saint  .  .  .  .272 
Centipedes  .  36;  139,  note  i 
Ceylon,     Five    hundred 

towns  of  .    .    .    .256 
Ceylon,GreatChronicleof.  144 


Ceylon,  in  Ssec.  V.     .    .  266 
Chanan    ben    Tachlipha 

(S^c.  II.?)      .    .    .    .159 

Chando  (A.B.).    .    .    .134 

note  I 

Channo  (A.B.)    ....  68 


Charles,  R.  H 230 

Childers,  Robert  C^sar  (1838-1876)  .  .  18,  note  6;  150,  note 
China,  Eclecticism  in 272 

"       Writing  of 244 

Chinese  Imperial  Edict 272,  273 

Chinese  Turkestan 264,  note;   266 

Chinese  versions 237,  252 

Ching  River       273 

Christ  Remains  on  Earth 97 

"     Supposed  Buddhist  prophecy  of 146 

Christian  and  philosopher 172 

"         influence  on  later  Buddhism 237 

Christianity  and  Buddhism 72,  104,  266,  272,  273 

Christophany 10 1 

Chronology 4 

Church,  Future  of  the 123 

"       Influence  of,  upon  the  spiritual  world 186 

"       Salvation  by  the 234 

Citto  (A.  B.) 47 

Civil  War 126 

Cleopas  (A.  D.)  .  .  .191 
Closipg  Scenes    .    .    .    .123 

Cloth 105 

Colors  from  human  form.  127 
Comforter  ....  160,  163 
Common  sense     .    .    .    .199 


Compendiums    of    Bud- 
dhism    .    .    .    .142,  note 
Conqueror  of  the  Devil     .  82 
Consciousness  .    .    .  67,  188 


Consummation  of  the  world 

154,  158 

Conversion 23,  52 

"  formula    ...  34 

Conybeare,      Frederick 

Cornwallis 271 

Copies 57 

Copleston,  Reginald  S.     .11 
105 
Cowper,   B.    Harris  (Scec. 

XIX.)       ...    .    ,    .  241 
Cowper,    William    ( 1 7  3 1  - 
1800) Ill 


297 


GENERAL    INDEX 


Cox,     Edward    William 
(1809-1879)    ....  215 

Craving 61 

Crucifixion 169 

Cundo  (A.B.)  .  44,  68,  166 
168 
Cushing,  Josiah  N.  (1840- 
1905) 55 


I      Cyril  of  Jerusalem   (Saec. 

IV.) 243 

Dabbo  (A.B.)  .    .  174,  175 

Damascus 193 

"Damnation"  interpolated 

229 
Damnatory  Unbelief  .  .106 
Dangers,  Future      .    .    .139 


David  (B.  C.  1000) 
Davids,  T.  W.  Rhys 


Dasabalo 28 

58 

.    .    .    .  20,  note;   88,  93,  98,  109;    129 
note  2;   264,  note 

Buddhist  India 1 34,  note  2 

Dialogs  of  the  Buddha     .    .  30,  108,  157 

171,  181,  190 

[Manual  of]  Buddhism  .  .9,  note  5;   145 

.  See  also  S.  B.  E.  XI,  XIII.  XVII.  XX 


Deadly  Sins 229 

Death-bed  conversion     .  109 

194 

Death  in  the  Open  Air   .  1 69 

Decease 1 24,  126 

Decline  of  the  Faith.  1 39, 1 46 
Deer  Park     .    .    .    .54,  note 

Dekhan 244 

Delphi 24,  201 

Demons,  Casting  out  .  29,35 


Denial  of  Hereafter     .    . 

199 

Destiny  of  Buddha    .    . 

•  95 

Devadatto  (A.  B.)    .    . 

227 

228, 

235 

Devaloko 

184 

Devap2itto   .    .    .    .195, 

199 

Devatd 90, 

234 

Devil  conquered    .    .    . 

.  82 

Devils 112, 115 

Devotion 112 

Dhamnid  .  .  .  .  116,  188 
Dha//imo{Sa.nsknt,  Dharma) 
83,  note  2;  102:  108,  note; 
114,  235,  265 
Dhamma-born  .  58,  note  2 
Dharmakaya      .    .173,  note 

Dharmapala 146 

Dharmatmd  .  .  .173,  note 
Dharmiko  dhartnardjd  .  .87 
note 
Dhuma  (A.  B.)  .  ...  77 
Dictionary  of  National  Bi- 
ography       91 

"Die,"  Terms  for     .    .    .  99 

note  2;   265 

Disciples  Repelled     ...  25 


298 


GENERAL    INDEX 


Disease 49 

Display  of  power  .  .  .  .53 
Divine-Human  .  .  167,  186 
Divinity  of  the  Lord  .  .73 
Docetism  .  .  .  .  1 19,  121 
Docetists  .  .  .  .  250,  251 
Doctrine  and  Discipline^ 

the  Lord      172 

Doctrine,  Power  of    .    .114 


Bono  (A.B.)     .    .    .  74,  77 

'jdca 1 74,  note  2 

Draper,     John    William 

(1811-1882)    .    ...  200 

Dravidian 244 

Duhalde,    Jean-Baptiste 

(1674-1743)  .    .  267,  note 

du'^a;iei<;       28 

Durham 210 

Dynamitards 210 


Earthquake  at  the  Master's  Death 170 

Eclecticism 272 

Easton,  Morton  W 254,  note 

Edmunds,  Albert  J.,  Acquaintance  of,  with  Anesaki     ....  3 
"  "  Richard  Hodgson.  2 10 

Belief  of,  in  the  Sanskrit  Canon  .  264,  note 

Buddhist  Bibliography 7,  note 

Buddhist  Texts  itt  John 39 

criticized  by  Carpenter 162 

Dhammapada 137,  note 

Gospel  Parallels  from  Pali  Texts.^fo,  note  2 

Marvelous  Birth  of  the  Buddhas  .    .  90,  95 

I  74,  note  I 

Narrative  by 208 

Poems      211 

Review  of  Myers 92 

Studies  of 237 


Education      32 

Efficacy  of  goodness      .    .  48 
iyio  v£>'.krika  ro'^  hxr/jLo^       .   79 

Eight  souls 177 

Eightfold  Path     .    .54,  note 

122,  235 

Eitel,  Ernest  John  .    .    .145 

Elders,  Canon  of  the  .    .119 

250,  252,  note 


Elders,  Twenty-four  .  .179 
Elephant  and  lamb  ...  7  7 
Elephant-look  .  129,  note  2 
Elephants     .    .    .    .37,  note 

Eleusis 165 

Eleven  benefits  of  love     .  35 

Elijah  (B.  C.  Ssec.  IX. )  .  46 

123,  124,  126,  175 

Ellipse 273 


299 


GENERAL    INDEX 


Emancipation      .    .    .    .155 
Emmaus      .    .    .    .  iii,  191 

Empire 180 

End  of  the  World    .    .    .147 

Endor      201 

Engaku-sho 262 

England  in  1228     .    .    .  265 

"  Queen  of  .  74,  note  3 
Enunciation  .  .  .  100,  116 
Eon  and  world  .  154,  note  4 
158 
Eon-lasting  Sin  ....  228 
Eons,  Purpose  of  the  .    .186 

Equanimity 43 

Eschatological  Discourse.  1 5 1 

Eschatology 123 

Esquire      66 

Eternal  life 55 

"     sin 228 

Ethics 155 

Eucharist 163 

EbXoyTjij.svo':  6  ip^o/j.svo'^     ,   28 
Eusebius,  (Ssec.  IV. )  Hist 

Eccles 14 

"  Theopha?iia     .  268 

"  translates  Syriac 

documents.  185 

Euthanasia 69 

Exegesis 141 

Exegete 34 

Exile,  The 158 

Existences 135 

Exodus  {=^decease) .  1 24, 1 26 
Eye  in  the  world  .    .    .    .82 

Eyes  anointed 80 

Eysinga,    G.   A.    van    den 
Bergh  van 272 


Fa-Hien  (or  Hian)  (A.  D. 

400) 266 

Fairies 47 

Faith,  Saving 104 

"       to    remove    Moun- 
tains   40 

Fate  of  the  Traitor  .  .226 
Fathers,  Christian  ...  69 
FausboU,     Viggo    ( i  8  2  i  - 

1908)  .  .  102,  103,  109 
Feeding  of  500  .  .  .  .253 
Feer,  Leon  (1830- 1902).  44 
Few  that  are  Saved  .  .224 
Fig-tree  Grotto  .  .  .  .42 
Finger-garland  (A.B.)    .  15 

Firmness 127 

Fishes,  Money  in    .    .    .259 
Five  attributes     .    .    .    .131 
Five  hundred  .    .    .  253,  256 
"  "         years     .    .144 

Five  thousand     .    .  255,  256 
"  "  years  .144,  159 

Flame-meditation  .  .  .174 
Flounders  Institute  .  229, note 

Fo  .     • 267,  note 

Forgiveness  of  injuries  .    .  45 
♦•  "  sins  .    .  13,  24 

Form 188 

Four  Great  Kings  .  154,  184 
232 
Four  principles  of  power  .  97 
Fox,  George  (i 624-1 691). 91 
Francis    of    Assisi     (Ssec. 

XIII.) .  94 

Frankland,  Frederick  W.  273 
Frazer,  James  G.  .  162,  167 
Friars 134 


300 


GENERAL    INDEX 


Future  Dangers   .    .    .    .139 

life 199 

•'  of  the  Church  .  .  i  23 
Gaggo  (A.  B.)  ....  21 
Gahapati  .    .    .    .  47,  note  i 

Ganges i49>  259 

Gates  of  the  Law    .    .    .  245 

Genius 122 

Gentleman  .    .  66,  note;  109 

Gentiles 193 

Gibbon,     Edward    (1737- 
1794)      ....  266,  267 

Goat-beard 116 

Goblet  d'Alviella,  E.      .  263 

God 155 

'*     in  Buddhism   .  89,  note 
"     Kingdom  of  .    .    .    .89 

God-Man 167 

God,  Personal 55 

God  shall  be  All  in  all   .  262 
Godhiko  (A.  B.).65,  68,  69 
Gog  and  Magog      .    .    .159 
Gogerly,      George     (Saec. 
XIX.)  .  109, 157, 171,181 

Gogra 149 

Gold-cloth 124 

Golgotha 169 

Goodness,  Efficacy  of  .    .48 

Hardy,  Edmond  (185 2- 1904) 
"       Robert  Spence  (1803- 


Goodwin,  Dr.  Warren  C.  1 14 

Gospel 137,  144 

"    is     preacht   in    the 

Spiritual  World.     .177 
"    Spread  of  the     .    .138 
Gospel  of  Terebinthus  .    .71 
Gotamo  (not  "  Gotamo" 

or  "Gotama")    .    .    .  109 
Governments,  Heavenly.  186 

Grail 266 

Great  Compassion  .  .  .70 
*'  Decease  .  .  .  .126 
"     Forest     .    .    .  17,  181 

**     Soul 93 

"     Year 98 

Greek  MSS 229 

Greeks  transcribe  Sanskrit 

145,  note 

Green 127 

Grimblot,  P.  (died  1873?) 

109,  157,  289 

Grimm,    Wilhelm     Karl 
(1786-1859)    .    .    .    .  260 

Grotesque 77 

Gu/zabhadra  (Saec.  V.)  .  271 

Hades 130,  220 

Hamlet 176 


1868) 


226 

14,  note  i;    200 
70 


Hare 

Harris,  James  Rendel 97»  229,  271 

"  "  "  Guiding  Hand  of  God 94 

Haunted  Library 202 

Haverford  College  Studies 1 5  ^  note  5 

301 


GENERAL    INDEX 


Hawthorne,     Nathaniel 
(1804-1864)      ....  94 

Healer 58 

Healing  the  Sick  .    .    .    .41 
Hearn,     Lafcadio     (1850- 

1904)  .  154,  note  2;  262 
Heaven  impermanent     .  178 

"         Joy  in    .    ...  232 
"         of  Content  ...  96 

Hebrew 193 

Hebrews,  Gospel  of.  268,  270 
Heirs  of  Buddha  .    ...  58 

"     "   God 56 

Hell     .   JO,  18,  64,  220,  222 

223 

"     Everlasting      .    .    .229 

"     Salvation  from    .    .108 

Heresy 143,  199 

Hermopolis 238 

HeXXhimakayato,  8zc.     .    .38 
High-Town  ....  74,  120 

Highlanders 208 

Himalaya 40 

Hippolytus,  Buddhist     .119 
Hodgson,  Richard  (1855- 

1905)  .  .  202,  note;  209 
Holy  Ghost 228 

"    Grail 266 

"  Scripture  .  .  .  .133 
Hudson,      George     (Saec. 

XIX.)  .  .  215-217;  219 
Humanity,  Ideal  .    .  94,  note 

Huns 244 

Huxley, Thomas  H.  (1825- 

1895) 189 

Hypnotic  sleep    .    .    .    .126 


I-Tsing  (Ssec.  VII.)  .    .  142 
note;   237 

/dd/ii 31,  note 

Ideal  Humanity  .  ...  95 
Idols  bow  to  the  Infant  .  238 
Ignatius  of  Antioch  (S^c. 

n-)      185 

Ignorance 61, 135 

Illuminated  room    .    .    .  206 

Illumination 126 

Impermanence  .  .  51,  178 
In  the  World,   but  not  of 

it      117 

Incarnation 70 

Incense 179 

Infancy  Gospel,  Arabic  .  238 

242,   247,  248 

Infant  Knows  Alphabet  .  241 

"  when  lost,  is  found 
in  Religious  Ac- 
tivity   .    .     .    .  245 

Initiation 140 

Insanity 91 

Interpolation  .  .  .166,  229 
Irenseus  (Saec.  II.)      .    .  185 

"  on    Apocryphal 

Gospels    .    .  243 

"  Buddhist  .    .    .119 

Irish  dynamitards    .    .    .210 

Isano 113 

Isi 17 

Jacobi,  Hermann    .    .    .268 

Jain  objector 52 

Jains  on  suicide  .  .  .  .  69 
James  (A.  D.)  .  .  .  .123 
James    I.     (King,      1603- 

1625) loi,  229 


302 


GENERAL    INDEX 


Jamna 149 

Japan  Times     .    .    .71,  note 

Japanese  Buddhists     .    .161 

note  I 

Jerusalem     .    .  63,  124,  129 

"         and  Benares    .273 

"         Siege  of  .  151,  152 

"         Temple  .  159,  246 

Jeto,  Garden  of  (=: Victor's 

Grove)  .  .  .  .  194,  note 
Jew,  Wandering  .  .  .  264 
Jewish  materialism  .  .  .176 
Jews,  Eschatology  of  .  .229 
Joasaph  (=Buddha)  .    .266 

John  (A.D.) 123 

"    and  the  robber      .    .14 
"    tarries  till  the  Second 
Coming    .    .    .    .225 
Jonah(BC.  S^ec.  VIII.)  .  78 

Jones 109 

Jordan 41,  258 

Joseph  and  Mary  (A.D.)- 77 
Joseph,  Rabbi  (Ssec.  II.?) 

159 

Joy 43 

"  in  Heaven  .  .  .  232 
Judah,  Lion  of  ....  85 
Judas  (A.D.)     ....  226 

Judgment 220 

Justin  Martyr  (Ssec.  II.)  .  36 
165,  243 
Ka9yapas,  Three  (A.  B.) 

30,  note  2 

Kaddish 159 

Kakuttha 125 

Kalpa 161,  note 

Kanima 222 


Kanishka(Saec.  I. -II.?)  .  251 
Kapilavatthu  (Sanskrit, 

Kapilavastu)  .  .  181,  238 
KappaXXhikavcy  kibbisavsx .  228 
Kassapo    ( Sanskrit,     Ka9- 

yapa:  A.B.)  .  42 

"         Ghost  of   .    .    .198 

Kern,  Heinrich    ,    .  74,  145 

258,  261 

Keys  of  heaven    .    .    .    .130 

Kharosh/i 244 

Kinari       244 

King  and  priest  .    .    .    .167 

"     of  Righteousness. 8 7, 95 

"    Redeemer  and  Con- 
queror of  the  Devil.  82 
Kingdom  of  God  .    ...  89 

"  "   a   Mazdean 

conception.  189 
Kingshouse(=Rajagaha)  .  27 
Kofambi  .  .  .134,  note  i 
Kosala  .  .49  and  passim 
Krish;?a  ....  141,  note  3 

Kulaputto 66 

Kusinara     .    .    .    .  120,  125 

Lamb 77,  '79 

Last  Look  at  Old  Scenes.  129 

Latin      145,  note 

La  Valine  Poussin,  Louis  de 

80,  258,  note 

Law 97 

Lazarus  and  Dives  .    ,    .220 
Lean,     William     Scarnell 

(1833-1908)  .  See  Vol.  I 
Leffmann,  Henry    .    .    .126 


303 


GENERAL    INDEX 


Lepers 5 

Library,  Haunted   .    .    .202 

Licchavi 19 

Light  of  the  World   ...  80 

Lion 85 

Lives 135 

Lloyd,  Rev.  Arthur  ...  71 

Loango 167 

Login 64 

Lohicco  (A.B.)  .  .  .108 
Lokam  abhibhuyya    .    .    .79 

Loko 158 

Lokuttaro 121 

London 212 

Lord,  The 73 

Lord's     Mother     publicly 

Blest  by  a  Woman  .  .249 
Lord's  Prayer  .  .  .  187,189 
Lotus    ........  118 

Love 35,  36 

"     -meditation    .    .    .154 

"     Religion  of  .    .    .153 

Luminescence  .    .    .126-128 

Luxuries 143 

MacAlister,  John  Y.  W.    202 
203,  218 

Magadha passim 

Magadhi 244 

Mahdvavciso.  .    .  See  Ceylon, 

Great  Chronicle  of 

Mahaviro(A.B.).  268,  note  2 

Mahaydna     ....  70,  243 

Mahi 149 

Mahi9asaka  .  .  .26,  note 
Maimonides  (Saec.  Xn.).i59 
Maitreya  .    .    .  See  Metteyyo 


Mallians 125,  174 

Manasaka/a 88 

Mandarins 267 

Mani  (Saec.  IIL)  .  243,  272 
Mantani  (A.B.)  ....  21 
Marks  of  the  Lord  .  .  .92 
Maro  .    .    .  65,  74,  138,  187 

''    Army  of 188 

"    Definition  of  .    .    .188 

"    Realm  of     ....  188 

' '    tempts  Gotamo  to  die.  99 

Mary  (A.D.)  .  77,  246,  247 

Master,  The,  can  Renounce 

or  Prolong  his  Life.  99 
"      knows  God     ...  88 

Matricide 229 

Mazdean  Saviors     .    .    .145 

"       universalism      .  229 

Mazdeism     .    .87,  189,  272 

Megalomania 122 

Melchizedek  (.     C.  2000?) 

167 

/^-^-"' 97 

Mental  Collectedness   .    .  43 
''     Origin  of  Disease  .  49 

Mercy 57 

Merton,  Mrs.  Minnie(Saec. 

XIX.)      127 

Messengers 222 

Messiah  in  China    .    .    .273 
Messianic  Prophecies  .    .  192 
Metteyyo    (Sanskrit,    Mai- 
treya) .  139;  160,  note; 

161,  265 

Microcosm 39 

Mikado 167 


304 


GENERAL    INDEX 


Afilindo,  Questions  of  .  .35 
109,  145.  235 
Millenarianism  .  .  .  .158 
Minakata,  Kumagusu  .  .264 
Minayeff,  Ivan  P.  .  (1840- 

1890) lOI 

Mind-made  body     .    .    .190 


Mind-reading 31 

Miracles,  Apocryphal  .  254 
"  forbidden  .  .265 
"         Three     .     .    .    .31 

Mister 109 

Mithra 165 

Modesty 122 


Moggallano  (Sanskrit,  Maudgalyayana  :   A.B.)  .  183,  184,  254 

"  cured 43 

"  goes  to  heaven 234 

Mohammed See  Muhammad 

Monasteries 143 

Money  found  in  Fishes 259 

Moon,  Spirit  of  the 198 

Moses  (B.  C.  Saec.  XIV.) 123,  124,  126,  192 

Mount  of  Olives 151 

"       Seer-Hill 65 

Muhammad  (Ssec.  VII.) 272 

Miiller,  Friedrich  Max  (1823-1900) 253 

Myers,  Frederic  W.  H.  (i  843-1 901)  denies  transmigration.  200 
**  "  "        Human  Personality      ....  128,  202 

"  "  "       in  Proceedings  of  the  S.  P.  R.    .    .  203 

"  "  "       Work  of 201,  202  and  note 

Na  tdvat  te parinirvdtavyam 265 


Naked  ascetics  .  .  .  .236 
Nanjio,  Bunyiu    .    .    .    .272 

Narrow  Way 224 

Nathan,  Rabbi  (Saec.  II.). 41 

Nazareth 246 

Neale,  John  Mason  (1818- 

1866) 94 

Nepal 70,  note 

Neumann,  Karl  E.  .  14,  30 
Never  Man  so  Spake  .  .  96 
New  Birth    .    .    .  13,  23,  56 


New    Church   Messenger   .  6 

note 

New  Covenant     .    .    .    .165 

"     heaven 147 

"     York 127 

JVibhito 250 

Nicodemus,  Gospel  of    .   185 

Nine  Dharmas 70 

note 
"     Divisions     of    the 

Canon      .    .    .    .  g8 


305 


GENERAL    INDEX 


Nirvana  (Pali,  nibbawavci).  2 1 

43»  55»  67,  156,  199 

"     Entry   into = death 

of  an  Arahat.  170,  173 

174;  175,  note  3;  265 

"     Two  kinds  of  .    .125 

note 

Noah 177 

Noble  Eightfold  Path  .    . 

See  Eightfold 
Non-Buddhists  .  .  198,  235 
Notes  and  Queries  .  .  .264 
Nothingness  .    .    .142,  note 

Nuns 143 

Offending  members  ...  64 

Oldenberg,  Hermann   .    .  74 

145,  146* 

Only-begotten 73 

Open  air 169 

Open  Ci>7irt,Feh.,  1900  .  144 

"  "     June,"  .  146,162 

"  "     Nov. ,1902  .  146 

"  "     March,  1905.  268 

note  I 

Orange 127 

Order  of  monks  .    .    .     .114 

Orientalists,  Congress  of  .  77 

note 

Origen  {S^c.  III.)     .    .  187 

Original  sin 189 

Overcoming  the  world  .    .  79 

Oxford 91 

Pabbajitd 195 

Paccekabuddho  .    .  9,  note  6 
Pahlno 43,  note 

*This  reference  is  Anesaki's  to 


Pahlavi 80 

Pain 136 

Pajapati    (Sanskrit,    Praja- 

pati) 113 

Pajjunno 47 

Fakati 16 

Pali  Text  Society    .  151,  226 

Palmistry 94 

Panidhehi     .    .    .47,  note  2 
Pahna  (Sanskrit,  Prajna) 

155,  note 
Papias  (Ssec.  II.}    .    .    .227 

Paraclete 172 

Paradise  .  7,  10,  13,  55,  104 

228 

Parents,  Psychical     .    .    .  61 

Parinibbapeta  .    .     .21,  note 

Parinibbdtu 99 

note  2 
Parinirvawa  (Pali,  parinib- 

bdwava. 169 

Pariydyo 8 

Parousia 172 

Parricide 229 

Part  4 73 

"5 123 

Pasenadi  (A.B.).  15,  19,  20 

Pa/ali 116 

PdUbhogo Ill 

Paiihdriya  .    .     .    .31,   note 

Patna 119 

Paul     (A.    D.)    and    the 

Ascension  .  .  .175 
' '  and  the  Eucharist.  1 64 
"        Stigmata  of   .     .    .94 


an  edition  1  have  not  seen. 
306 


GENERAL    INDEX 


Peace 43.  59 

Pells,  S.  F.    .    .    .  229,  note 
Penitent  Robber   .    .    .    .13 
Pennsylvania,  University  of 
254,  note 

Perception 188 

Perea 261 

Persecution 61 

Persia 266 

"     and  China  .    .    .    .273 
''     Satan  from     .    .    .158 

Personality 177 

Pessimism 187 

Peter  (A.  D.)    •    •    •    •  123 
"  "  Apparition  to.  192 

"  "on  the  water.  30 

"  "     rebuked    .    .  62 

"  "     the  name    .  130 

Pfleiderer,    Otto    (1839- 

1908)  ....  5^^  Vol.  I 
Phantasm  of  the  living  .  206 
Pharisees    .     ...     ...  53 

Philadelphia 254 

Philip  (A.  D.)  .    .    .    .  101 

Philonism 87 

Philosopher 172 

Phrenology      127 

Physician 58,  84 

Pilate,  Pontius  (A.D.)  .  82 
Findolo  (A.  B.)  ...  264 
Pischel,     Richard     (1849- 

1909)  ....  264,  note 
Plato  (B.C.  S^c.  v.). 34,  230 

Platonism 87 

Pleasant  Grove  .  .  .  .120 
Plutarch  (Saec.  I. -II.)    .  170 

note  I 


I      Poe,   Edgar  Allan    (1809- 

1849) ^69 

Poets 142 

Poison 29,  35 

Poor 5 

Pork 166 

Pot-cake 255 

T^orufiot 38 

Power  over  Evil  Spirits  .115 
Prajna( Brother  Wise,  A.D. 

786) 273 

Prakrit  Canon    .    .  264,  note 

Prakrfti 16,  note 

See  also  Pakati 

Pratibhu iii 

Prayer 45,  ^79 

Pre-existence 86 

Presbyters 143 

Presence  of  the  Lord.  171,172 
Preston,  Mary  S.   (1824?- 

1906) 126 

Preuschen,  Erwin  .  .  .  268 
Priest  and  king   .    .    .    .167 

"  "  prophet  .  .116 
Prince  of  this  World  .    .187 

Prodigal  Son 260 

Prophecy,  Supposed   .    .146 

Prophet 116 

Protestants 94 

Psetido- Matthew    .     .    .    .23 

238,  242 

Psychical  body   .    .  176,  190 

Powers  .  29,  35,  53 

257.  258 

"  Research.  126,  201 

Pukkuso  (A.  B.)  .  124,  125 


4°7 


GENERAL    INDEX 


PlinflO 48 

Purple 127 

"Q."  (died  1880)  .  .  203 
Radho  (A.  B.)  •    •    •    ■  188 

Rahu 198 

Rain,  Prayer  for   .    ...  46 

Rainfall 48 

Rajagaha  .  27,  121,  174,  250 
and  passim 
Rajagahava.    pdvisi    Bha- 

gava 28 

Ransom no 

Rapti 149 

Re-incarnation 

See  Transmigration 

Reciters 138 

Red  Sea 258 

Redeemer       82 

Regeneration 157 

Religions,  Former  .  .  .153 
Religious  Suicide  .    .    .    .62 

Remorse 50 

Repentance,  Death-bed.  109 
Repetitions  .  ■  ■  ■  ZZ^  '^ote 
Restoration,  Great  .  154,  157 
Resurrection,  First  .  .160 
Revised  Version      .    .    .166 

Rich  man 230 

7?/shi    .    .    .17,  note  5;   248 

River-spirit 259 

Rockhill,  W.  Woodville.  239 
250 
Rodkinson,    Michael   Levi 

(1843  or '4-1904).  41,  230 
Roger  of  Wendover  (Ssec. 

XIII.) 265 


Rohrbach,  Paul  .  .  .  .185 
Roman  letters  .  .  .  .145 
"  materialism  .  .176 
Romanes  Lechire  .  .  .189 
Romans  permitted  suicide. 

69 

Royal  Asiatic  Society     .267 

note 

S-ending    .    .    .    .145,  note 

Sabbath 232 

Sacca-kiriyam    .     •    ...  48 

Sacrifice 56 

Saddhammo  (Sanskrit,  Sad- 

dharma 144 

Saddhatd     .    .     .    .150,  note 

Saggo  (Sanskrit,  Svarga^  .  10 

note  9;   55 

Saint 66,  note 

"     Superior  to  Harm   .  35 

St.  Alban's 265 

Sakkdyo  (misprinted)      .177 
Sakko     (Sanskrit,    <^akra.) 

26,  note;  49,  70,  74 
112,  155,  234 
"      Buddha  was  once.  87 
"       in  the   Triumphal 

Entry  .  .  27,  28 
Sakuludayi  (A.  B.)  .  .134 
Sakya  philosophers  .  ..17 
Sakyas  (or  Sakyas)     .    .181 

Sal-trees 169 

Saltmarsh,    John    (1612?- 

1647) 91 

Salvation  by  the  Church  .234 
Samadhi 155 


308 


GENERAL    INDEX 


Samauo (Sa-nskrit,  ^ramana^) 

ii6,  i86 

Samaria,  Woman  of   .    .252 

SdmuMamsika    ...  7,  note 

Sanci    ...  14,  note  i;   239 

Sanskrit  Canon  .    .  264,  note 

"      Transcription  of.  145 

note 

SaT^khdra    .    .    .    .  148,  188 

SdT)i/iya 16,  note 

SaT^/ia    .    .  108,  note;   114; 
194,  note 
Sariputto   (Sanskrit,   9^"- 

putra:  A.  B.)  .  68 
96,  107 
"         preaches   to    the 

dying   .    .    .194 
"         the  Peter  of  Bud- 
dhism .    .    .131 

Satan 62,  158 

Saul  (B.C.  1050?)  ...  69 

Saul  (A.D.) 193 

Savatthi  (Sanskrit,  ^ravasti) 

121  and  J>assim 

' '       Rainfall  at  .    .    .48 

Saved  from  Hell      .    .    .108 

Saving  Faith  in  the  Lord.  104 

"       Power  of  Belief     .  54 

Savior  Unique 73 

Scarlet 127 

Schism 228,  229 

Schopenhauer,     Arthur 

(1788-1860)    .    .    .    .  263 
Scorpions    .    .    .139,  note  i 
Scott,  Mrs.  and  son  (area 
1865) 126 


Scripture 133 

"       Buddhist,  appealed 

to 121 

'.'  Training  in  .  .137 
Search  for  Truth  .  .  .  .43 
Second  Coming. 98,  145,  160 
Seeing   the    Truth,    seeing 

the  Lord loi 

Self-consciousness    of    the 

Master 122 

-contained     .    .    .    .172 

-control 52 

-defilement    .    .    .    .229 

-esteem 127 

-martyrdom     .    .    .    .62 
-radiant  angels      .    .178 

Selo  (A.  B.) 83 

Senart,  Emile 250 

Serpentine  River     .   •     .134 

Serpents 29,  35 

"  Power  over  .  .  36 
Serving  the    Sick,  serving 

the  Lord 11 

Seven  gems 95 

"     seals 85 

"     Suns       147 

"     thousand  years  ,    .159 
Shakspeare,  William  ( 1564- 
1616)      ....  167,  176 

Shaku,  Soyen    39 

Shillitoe,   Thomas    (1754- 

1836) 91 

Sick,  The 11 

"     Healing  the  .    .  41,  51 


*In  Chinese  transcription  it  appears  also  to  have  the  form  (^raniaua. 


GENERAL    INDEX 


Sign  from  heaven      .    .    .  53 

Signs 29 

Sila-guno 48 

Simon  Peter  (A. D.)  .    .130 

"  "  Apparition  to.  192 

Sinai  Syriac    .    .175,  note  4 

Sineru 148,  150 

Singhalese 237 

Sinnett,  Alfred  Percy  .    .  209 

Sins,  Deadly 229 

Sivo  (Sanskrit,  ^iva)     .  198 

Smith 109 

Smoke 66 

Snakes     .    .    .    .139,  note  i 
Society   for  Psychical  Re- 
search     94,  201 

Socrates  (B.  C.  Saec.  V.).9i 

Son  of  man 94 

Sonship      56 

Sophists 45 

Soul 199 

Spencer,     Herbert    (1820- 

1903) 55 

Spirits  in  prison  ,    .    .    .177 
Spiritual  Sonship  and  Sacri- 
fice   56 

"       Warfare  ....  59 
World,     Gospel 
preacht  in    .177 
Standing  among  all  beings.  17 
Stephen    of    Saba    (Saec. 

VIII.) 94 

Stigmata 94 

Stilling  of  the  tempest  .    .37 
Strabo  (A.  D.)     .    .    .    .69 


Stream 105 

Subhaddo  (A.B.)  .  .  .122 
Sudatto  (A.B.).  .  194,  note 
Suddhodano(  A.  B.).  240, 248 

Sugato 98 

Suicide 62 

Sukaramaddavatn     .     .     .168 

Sun  spirit 198 

Sunderland 210 

Sunetto 153-155 

Sunhatd     .    .    .    .142,  note 

Suns,  Seven 147 

Suppabuddho  6 

Surety no 

Suttanto 121,  142 

Suzuki,  Teitaro*  .  .  .262 
Svarga  (or  Swarga)  .    .    . 

See  Saggo 

Swedenborg,  Emanuel  (1688- 

1772).. 91;  94 

note;   212 

'  <  "     Heaven  and 

Hell.<^\,  200 

^ala 76 

^ariputra  .  .  .  5^^Sariputto 
^akyavardana     .    .    .    .239 

?iva 198,  239 

^rama«as,  Four  Kinds  of.  168 
^ravasti  .  .  .  See  Savatthi 
^uddhodana.  See  Suddhodano 

Tagarasikhi 9 

Takakusu,  J.  .    .    .  237,  273 

Takko 199 

Talents,  Parable  of  the  .  261 
268 


*His  religious  name  is  Daisetsu,  which  means  Great  Simplicity. 
310 


GENERAL    INDEX 


Talmud 4o>  98 

*♦     Aboth 41 

«*     and  Gospels    .    .158 
"      Shabbath       .    .    .230 

Tartarus 230 

Tathagato     kappava. 

tiWheyya 98 

Tathagato,  Meaning  of. 9 7, 9 8 
**  -powers      .    .107 

Tejodhatu   .    .    .174,  note  2 
Temple,  Jesus  in  the  .    .246 
"       veil  rent    .    .    .170 
Tennyson,   Alfred    (1809- 

1892 109 

Terebinthus  (Saec.  II.)  .71 
TertuUian  (Ssec.  II. -III.)  166 
Texts,  Preservation  of  .137 
Theravadino  .  .  See  Elders 
Thirty-three,  The  .  113,  154 
182,  232,  234 
Thomas  (A.D.)  .  .  30,  94 
Thomas,  Gospel  of .  .  241-243 
247 
Thomson,   Charles  (1729- 

1824)  ....  229,  note 
Thought-waves  ....  36 
Thousand  years  .  .  144,  160 
Three  Merchants  .  268,  269 
Thunder      .    .    .    .  too,  170 

Tibetan 237 

Tisdall,  William  St.  Clair. 

272,  note 

Tisso 183,  184 

Tongue 263 

Tongues 29,  35 

Traitor,  Fate  of  the    .    .226 


Trance 4°,  43 

Transfiguration  .    .123,  126 
Transmigration  denied  and 
explained     by 
Swedenborg  . 200 
♦*     denied  by  Myers.  200 
*«     Origin  of  the  doc- 
trine    .    .    .189 
♦*     Prayer  for   .    .    .  46 
Trenckner,     Carl    Vilhelm 

(1824-1891)  .    .  107, note 
Triumphal  Entry  .    .    .    .26 
Trumbull,      Henry      Clay 
(1830-1903)      ...  163 

Truth 114 

•*    Power  of   .    .    .  22,  48 
<*    Seeing  the  .    .    .    .101 

•'     -winner 98 

Tusita  .  .  .  154,  195,  199 
Twentieth  Century  N.  T...<^Z 
Twenty-four  Elders  .  .179 
Two  occasions  .  .  .  .126 
Tylor,  Edward  Burnett  .162 
199 
Udayi  (A.  B.)  ....  225 
Unbelief  ....  106,  199 
Uncanonical  Parallels     .237 

Unitarianism 119 

* 'United  States  mail"     .  229 

note 

Universal  Salvation     .    .230 

Universalism 229 

Unknowable 55 

Unpardonable  sin    .    .    .228 

Uruvela 121 

Vaggi 244 

Vanishing 29 


GENERAL    INDEX 


Varadharo  (A.  B.)    .    .134 

Varu«o 113 

Vase//ho  (A.  B.)     ...  88 

Vedalla 141 

Veil  of  the  temple  .    .    .170 

Vepacitti 198 

Verbal  parallels  .  38,  79,  97 

228;  also  Vol.  I,  pp. 88,191 

Vesali  (Sanskrit,  Vai9ali)  .  19 

129,  147 

♦*  Council  .  .  8,  note  3 
Victoria     (Queen,     1837- 

1901)    ....  74,  note  3 

Vi9vamitro 244 

Visions  of  the  Master  .  104 
Visuddhi-maggo    .  136,  note 

Voices 90 

Void     .........  142 

Vulgate 229 

Wandering  Jew  .  .  .  .264 
War  in  heaven  .  .  .  .112 
Warfare,  Spiritual  .  .  .59 
Warren,      Henry      Clarke 

(1854-1899)    .    .  68;   136 

note;  144,  151  and  note  4; 
154,  note  2;   222,  note 

Warrior  caste 154 

Washington,  George  (1732- 

1799) 109 

Water,  Miraculous    ...  38 

*♦       Power  over    ...  37 

•'       Spectral   .    .    .    .128 

**  Walking  on  the  .  30 
3I'  257 
Watters,    Thomas    (1840- 

190O 238,  239 

Wei  River 273 

Well,  Woman  at      .    .    .252 


Wendover 265 

Wheel 95 

"     of  Life 263 

Wheels  on  Buddha's  feet.  74, 

93 

White-town 74 

Will-power 43 

Windisch,  Ernst  77,  note;  187 
Wisdom,  Seven  kinds  of  .  43 
Wise, Brother ( A. D.  786). 273 
Woolman,    John      (1720- 

1772) 91 

Word,  The 73 

Words,  Power  of.  41,  42,  112 
Wordsworth,  William  (1770- 

1850) 122 

Workmen's  village  .  .  248 
World  and  Eon  .    .    .    .158 

"     End  of  the    ...  147 

Worm 64 

Wraith 126 

Wright,     William     (1830- 

1889) 241 

Writing,  64  kinds  of  .  ,  244 
Wiinsche,  August     .  98,  158 

X.  Library 203 

XpttTTo?  /j.£y£t      98 

Yaksha 239 

Yama 154 

Yamo 222,  223 

Yojana 148,  note 

YuanChwal)  (Saec.  Vn.).238 

Zacchzeus 241 

Zarmanochegas  (B.C.  Saec. 

L)     ....  69;  71,  note 

Zohar 39 

Zcjvro^ 38 


CORRErCTIONS 

VOL.  I. 

P.  63,  note  .  .  .  Charton. 

127,  note  30  .  .  .  Lardner. 

187,  line  6  .  •  .  Sakyas. 

262,  title  4  .  .  .  Mahavastu. 

To  the  pages  mentioned  at  Vol.  i,  p.  257,  add 


II. 


On  pp.  67,  note;  79,  82,  83,  88,  91,  92,  96,  106, 
121  ;  137,  note;  162  and  202,  there  are  quotations 
from  Canonical  Scriptures  which  should  be  in 
heavy  type. 


VOL.  II. 


P.  27,  line  I  .         .  Kingshouse. 

37,  note     .      mahaudakavahako  sanjayi. 

177     .  .  .  .  .  Sakkdyo. 

194,  note,  bis.     .         .         .       ^ariputra. 

195     .         .  pabbajita  [plural.] 


3»3 


OPINIONS  OF  SCHOLARS 


ADDENDA   TO 
OPINIONS    OF   SCHOLARS 

(See  Vol.  I,  p.  311,  for  extracts  from  criti- 
cisms, friendly  and  hostile,  in  English,  French  and 
German.) 

G.  A.  VAN  DEN  BeRGH  VAN  EySINGA. 

Author  of  Indiscke  Einflasse  auf  evangelische  ErzaMungen.      (Gottingen,  1904.) 


From  his  review  in  the  Deutsche  Literaturzeitung  :   Leipzig,  Marz  31,  1906, 
Jahrgang  27,  No.  13,  coll.  782-784. 

"Das  hier  zu  besprechende  Werk  ist  der  erste 
Versuch  die  buddhistischen  Palitexte,  die  samtlich 
unumstritten  vorchristlich  sind,  mit  ahnUchen 
neutestamentlichen  Stellen  zu  vergleichen.  Mit 
Recht  lasst  der  Verfasser  sich  dabei  mehr  durch 
Uebereinstimmung  der  Gedanken  als  der  Worte 
leiten.  Edmunds  gibt  uns  eine  wichtige  Material- 
sammlung  und  hat  in  theologicis  Mass  zu  halten 
gewusst,  wie  aus  der  Tatsache  hervorgeht,  dass  er 
nur  fiir  das  dritte  und  vielleicht  fiir  das  vierte 
Evangelium  buddhistischen  Einfluss  anzunehmen 
geneigt  ist,  und  sich  des  hypothetischen  Charakters 
seines  Unternehmens  vollkommen  bewusst  bleibt. 
*  *  * 

"  Von  einer  griindlichen  Behandlung  der 
Entlehnungsfrage  kann  weiterhin  keine  Rede  sein 
ohne  Benutzung  dieses  wichtigen  Buches." 


The  Princeton  Theological  Review. 

Review  by  William  Brenton  Greene,  Jr.,  in  Vol.  4,  No.  2  :  April,  1906, 
pp.  247-249. 

"  In  all  respects  this  work  has  been  well  done. 
It  is  characterized  thruout  by  becoming  seriousness, 
by  exact  scholarship,  and  by  broad  culture." 

314 


OPINIONS  OF  SCHOLARS 


Theosophical  Review. 

London,  July,  1906,  Vol.  38,  No.  227,  pp.  464-468. 
Article  by  G.  S.  R.  Mead. 

"This  is  the  third  and  complete  edition  of  Mr. 
Edmunds'  laborious  and  scholarly  work.  Most 
writers  in  referring  to  these  parallels  base  them- 
selves on  Seydel's  works  (publisht  in  1882  and  1884, 
and  a  posthumous  one  in  1897).  But  this  German 
scholar  labored  under  the  disadvantage  of  not 
working  on  the  original  Pali  texts.  Mr.  Edmunds 
goes  to  the  originals,  and  gives  us  no  less  than  94* 
parallels  of  a  most  suggestive  nature,  and  his  book 
must  now  be  regarded  as  by  far  the  most  authori- 
tative on  the  subject. 

*  *  * 

"Where  Mr.  Edmunds  breaks  down  in  his 
comparison  is  that  he  is  not  comparing  actual  his- 
torical Buddhism  with  true  historical  Christianity  : 
he  is  comparing  the  traditions  of  the  monks  and 
[the]  Evangelists.  From  the  evangelical  tradition 
is  lacking  the  tradition  of  the  Gnosis,  and  from  the 
traditions  of  the  monks  the  full  comprehension  of 
the  mystery." 

[While  admitting  that  much  of  the  Masters' 
teaching  perisht  with  the  hearers,  yet  in  default  of 
that  loss  being  repaired,  we  are  compelled  to  call  the 
doctrine  of  the  Gospels  and  of  the  Nikayos  historical 
Christianity  and  historical  Buddhism. — A.  J.  E.] 

Catholic  Cyclopedia. 

Vol.  3,  article  Buddhism,  by  Charles  Francis  Aiken,  New  York,  1908. 

In  this  article,  our  book  is  quoted  among  the 
authorities  at  the  end. 


For  works  by  the  Author  and  the  Editor,  see  Vol.  1,  pp.  321-323. 

*II5  in  the  fourth  edition.     A.  J.  E. 


Printed  from  type  by  Innes  &  Sons 

February,  1909 

Type  set  by  Charles  J.  Galen 


Date  Due 

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